The nevv covenant, or the saints portion A treatise vnfolding the all-sufficiencie of God, and mans uprightnes, and the covenant of grace. delivered in fourteene sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned foure sermons vpon Eccles. 9.1. 2. 11. 12. By the late faithfull and worthie minister of Iesus Christ Iohn Preston. Dr. in Divinitie, chaplaine in ordinary to his Maiestie, maister of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.
BEcause, in the performance of all the Duties of Sanctification, Sinceritie is all in all, therefore I haue chosen this Text, that you may not be deceived. It is true;
Because, in the performance of all the Duties of Sanctification, Sincerity is all in all, Therefore I have chosen this Text, that you may not be deceived. It is true;
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and therefore you see the condition, that God requires here of Abraham, is, that he be vpright, and perfect, without hypocrisie; (so the word signifieth) walke before me without hypocrisie.
and Therefore you see the condition, that God requires Here of Abraham, is, that he be upright, and perfect, without hypocrisy; (so the word signifies) walk before me without hypocrisy.
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even this apprehension well setled in the heart, that God is Allsufficient: for this is the Lords precept, Walke before me, and be thou perfect, or vpright, or sincere, let it not be in hypocrisie: and this is the motiue that he vs•th to perswade him to it, I am All-sufficient, as if he should say,
even this apprehension well settled in the heart, that God is All-sufficient: for this is the lords precept, Walk before me, and be thou perfect, or upright, or sincere, let it not be in hypocrisy: and this is the motive that he vs•th to persuade him to it, I am All-sufficient, as if he should say,
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and thou mightest haue it elsewhere, perhaps thy heart might be imperfect in walking towards me, thou mightest then step out from me to take in advantages elsewhere;
and thou Mightest have it elsewhere, perhaps thy heart might be imperfect in walking towards me, thou Mightest then step out from me to take in advantages elsewhere;
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and sometimes the creature? for there is nothing in the creature, but thou maiest finde it in me, I am Allsufficient. I am All-sufficient, therefore walke before me, and be perfect.
and sometime the creature? for there is nothing in the creature, but thou Mayest find it in me, I am All-sufficient. I am All-sufficient, Therefore walk before me, and be perfect.
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The ground of all our sinceritie is the Covenant, that is betweene God and vs. Now these words doe the most briefly, that I finde, of any in the Scriptures, expresse the Covenant betweene God and vs on both sides,
The ground of all our sincerity is the Covenant, that is between God and us Now these words do the most briefly, that I find, of any in the Scriptures, express the Covenant between God and us on both sides,
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so that the opening of the Covenant on both sides, is the ground of all the sinceritie, of all that obedience that we yeeld to God: And therefore, I say, you shall not onely haue occasion from this Text, to examine the graces of Gods spirit in you,
so that the opening of the Covenant on both sides, is the ground of all the sincerity, of all that Obedience that we yield to God: And Therefore, I say, you shall not only have occasion from this Text, to examine the graces of God's Spirit in you,
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but thou must shew that thou art mine by walking before me. And yet it must not be any kinde of walking before the Lord, but it must be a perfect walking before him; Walke before me,
but thou must show that thou art mine by walking before me. And yet it must not be any kind of walking before the Lord, but it must be a perfect walking before him; Walk before me,
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As on the other side, the cause of all our sinceritie and perfectnesse, ariseth hence, that we doe apprehend him to be All-sufficient. This you see evidently ariseth from the words;
As on the other side, the cause of all our sincerity and perfectness, arises hence, that we do apprehend him to be All-sufficient. This you see evidently arises from the words;
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My Beloved, it is evident, that the cause of every mans keeping off from God, the cause of his vnevennesse after he is come in to him, is from hence, that men thinke not God, to be All-sufficient; for if a man had enough in the Lord, he would never goe out from him;
My beloved, it is evident, that the cause of every men keeping off from God, the cause of his unevenness After he is come in to him, is from hence, that men think not God, to be All-sufficient; for if a man had enough in the Lord, he would never go out from him;
And therefore I say, the cause of every mans departure from God, the cause of his keeping off from God, or of his vnevennesse in the wayes of God, is from hence, that he thinkes not God to be All-sufficient; and this you shall see in three sorts of men.
And Therefore I say, the cause of every men departure from God, the cause of his keeping off from God, or of his unevenness in the ways of God, is from hence, that he thinks not God to be All-sufficient; and this you shall see in three sorts of men.
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and therefore whensoever any man is brought vnto God, the worke is, to take him off from his owne bottom, to shew him his owne insufficiency in himselfe,
and Therefore whensoever any man is brought unto God, the work is, to take him off from his own bottom, to show him his own insufficiency in himself,
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and in Paul, when the light shined about him, and he was stricken from his horse, Act. 9. It was all but to shew them their vanitie, to take them off from their owne bottoms, to shew them their owne insufficiency, and then he discovered that All-sufficiency that was in himselfe;
and in Paul, when the Light shined about him, and he was stricken from his horse, Act. 9. It was all but to show them their vanity, to take them off from their own bottoms, to show them their own insufficiency, and then he discovered that All-sufficiency that was in himself;
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as we see the Second and Third Ground (for that Parable doth but shew you the kindes of Professors) they were all such as professed the feare of the Lord, that are there spoken of,
as we see the Second and Third Ground (for that Parable does but show you the Kinds of Professors) they were all such as professed the Fear of the Lord, that Are there spoken of,
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for we see, they brought forth fruit, They received the Word with Ioy. What was the reason the second Ground was not perfect with the Lord? Because they thought him not to be a Buckler strong enough to beare off all evills, to beare off all persecution.
for we see, they brought forth fruit, They received the Word with Joy What was the reason the second Ground was not perfect with the Lord? Because they Thought him not to be a Buckler strong enough to bear off all evils, to bear off all persecution.
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What was the reason the Third Ground did it not? Because they thought there was something in riches, in pleasures, in divers lusts, that they could not haue in the Lord, so they departed from him:
What was the reason the Third Ground did it not? Because they Thought there was something in riches, in pleasures, in diverse Lustiest, that they could not have in the Lord, so they departed from him:
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Onely the Fourth Ground kept close, because they did apprehend all to be in the Lord that they desired, they did apprehend him to be strong enough to deliver them from all the things they feared.
Only the Fourth Ground kept close, Because they did apprehend all to be in the Lord that they desired, they did apprehend him to be strong enough to deliver them from all the things they feared.
for example, what was the reason that Abraham when he went downe into Egypt (being driven thither by reason of Famine) saved himselfe with a lye, saying that Sarah was his Sister, and not his wife,
for Exampl, what was the reason that Abraham when he went down into Egypt (being driven thither by reason of Famine) saved himself with a lie, saying that Sarah was his Sister, and not his wife,
And the other was, those were aliue, that (he thought) sought his life: If he had thought that God was able to haue beene with his tongue, to haue stregthned him,
And the other was, those were alive, that (he Thought) sought his life: If he had Thought that God was able to have been with his tongue, to have stregthned him,
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if he had thought, likewise, that he had beene able to haue defended him from those That sought his life, he would never haue disobeyed the Commandement of God, and beene backward to performe it as he was.
if he had Thought, likewise, that he had been able to have defended him from those That sought his life, he would never have disobeyed the Commandment of God, and been backward to perform it as he was.
And so likewise Rebeccah; What was the reason shee vsed that wyle and shift, that inordinate meanes to bring a good thing to passe, to obtaine the blessing, when Iacob and shee joyned in lying to Isaack, but because they thought God was not Sufficient to performe that Promise? for the blessing belonged to Iacob, and no doubt but he should haue had it in due time.
And so likewise Rebecca; What was the reason she used that wile and shift, that inordinate means to bring a good thing to pass, to obtain the blessing, when Iacob and she joined in lying to Isaac, but Because they Thought God was not Sufficient to perform that Promise? for the blessing belonged to Iacob, and no doubt but he should have had it in due time.
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And so it is in all the faults of the Saints; which are hence, because they apprehend not God to be all-sufficient; even as it was in the first sinne of Adam, and the Angels; What was the reason that Adam fell from God at the first? It was because he desired something that he thought he could not finde in the Lord, he desired to know good and evill, which he thought he should not haue in the Lord, he thought the Lord had kept it from him,
And so it is in all the Faults of the Saints; which Are hence, Because they apprehend not God to be All-sufficient; even as it was in the First sin of Adam, and the Angels; What was the reason that Adam fell from God At the First? It was Because he desired something that he Thought he could not find in the Lord, he desired to know good and evil, which he Thought he should not have in the Lord, he Thought the Lord had kept it from him,
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least he be puffed vp, and fall into the same sinne, for which the Divell was condemned, that is, to be puffed vp, that is, to haue the desires inlarged beyond the boūds which God had set them, to desire more then they should haue, to be exalted aboue measure, that measure, that God had appointed them, that is, they desired more, they looked after more, they thought there was not an All-sufficiency in God for them:
lest he be puffed up, and fallen into the same sin, for which the devil was condemned, that is, to be puffed up, that is, to have the Desires enlarged beyond the bounds which God had Set them, to desire more then they should have, to be exalted above measure, that measure, that God had appointed them, that is, they desired more, they looked After more, they Thought there was not an All-sufficiency in God for them:
therefore if he finde not an All-sufficiency in God, so that nothing be wanting, that his heart can desire or looke after, it is impossible he should cleaue close vnto him,
Therefore if he find not an All-sufficiency in God, so that nothing be wanting, that his heart can desire or look After, it is impossible he should cleave close unto him,
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the definition that the Schoole-men giue of sinne, (which we may receiue) is this, that it is the conversion of a man from God to the Creature, from the immutable God to the mutable creature:
the definition that the Schoolmen give of sin, (which we may receive) is this, that it is the conversion of a man from God to the Creature, from the immutable God to the mutable creature:
whereas if he had enough at home, if he had enough in the Lord, he would not goe out from him, to turne inordinately to the Creature vpon any occasion.
whereas if he had enough At home, if he had enough in the Lord, he would not go out from him, to turn inordinately to the Creature upon any occasion.
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Thirdly, this will appeare likewise from the nature of sinceritie, and perfect walking with God, for to walke perfectly with God, is nothing but this, when a man chooseth God, so that he cleaues to him alone,
Thirdly, this will appear likewise from the nature of sincerity, and perfect walking with God, for to walk perfectly with God, is nothing but this, when a man chooses God, so that he cleaves to him alone,
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when he hath two inward principles within, that are the cause of his motion, this way and that way, such a man is a double minded man; he is a single hearted man that chooseth God alone,
when he hath two inward principles within, that Are the cause of his motion, this Way and that Way, such a man is a double minded man; he is a single hearted man that chooses God alone,
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for if he thinke there is but a partiall sufficiency in God, and that there is some sufficiency in any creature besides, it must needs be that he must haue an eve vpon both;
for if he think there is but a partial sufficiency in God, and that there is Some sufficiency in any creature beside, it must needs be that he must have an eve upon both;
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because they doe not apprehend God to be All-sufficient, for you must know this by the way, that there is a double instabilitie (that word is vsed in I am. 1. 8. A double minded man is vnstable in all his wayes) One is an instabilitie between two objects, which makes vp all the sufficiency that he desires,
Because they do not apprehend God to be All-sufficient, for you must know this by the Way, that there is a double instability (that word is used in I am. 1. 8. A double minded man is unstable in all his ways) One is an instability between two objects, which makes up all the sufficiency that he Desires,
Indeede, the second instabilitie all the Saints are subject vnto, all regenerate men are vnstable thus in all their wayes, they cannot sticke fast to God, and walke perfectly with him.
Indeed, the second instability all the Saints Are Subject unto, all regenerate men Are unstable thus in all their ways, they cannot stick fast to God, and walk perfectly with him.
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So the latter instabilitie befalles the Saints, the former befalles hypocrites, and both the one and the other instabilitie still proceede from hence, that we apprehend not God to be All-sufficient. Holy men haue that apprehension in the maine,
So the latter instability befalls the Saints, the former befalls Hypocrites, and both the one and the other instability still proceed from hence, that we apprehend not God to be All-sufficient. Holy men have that apprehension in the main,
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This truth will likewise appeare from the nature of faith: that which makes a man righteous, that which sanctifies a man throughout is faith: That which is the cause of all vnrighteousnesse in vs is vnbeliefe,
This truth will likewise appear from the nature of faith: that which makes a man righteous, that which Sanctifies a man throughout is faith: That which is the cause of all unrighteousness in us is unbelief,
for it causeth a man to depart from the Lord: as Heb. 3. 12. Take heede least there be in any of you an evill heart of vnbeliefe to depart from the living God.
for it Causes a man to depart from the Lord: as Hebrew 3. 12. Take heed lest there be in any of you an evil heart of unbelief to depart from the living God.
Now, It was accounted to him for righteousnesse, chiefly, in this sence, as it is interpreted Rom. 4. that his very taking of the promise, and his accepting of the Covenant, in that he did receiue that which God gaue, that put him within the Covenant, and therefore the Lord reckoned him a righteous man,
Now, It was accounted to him for righteousness, chiefly, in this sense, as it is interpreted Rom. 4. that his very taking of the promise, and his accepting of the Covenant, in that he did receive that which God gave, that put him within the Covenant, and Therefore the Lord reckoned him a righteous man,
but likewise he accounted faith to him for righteousnesse, because faith doth sanctifie, and make a man righteous: and therefore Beloved (by the way) wonder not at this, that we put so much vpon faith; for let a man beleeue, that God is All-sufficient, which is the Covenant, for iustifying faith is but a beleeving of that part of the Covenant, and inabling a man to keepe the other part, which is required;
but likewise he accounted faith to him for righteousness, Because faith does sanctify, and make a man righteous: and Therefore beloved (by the Way) wonder not At this, that we put so much upon faith; for let a man believe, that God is All-sufficient, which is the Covenant, for justifying faith is but a believing of that part of the Covenant, and enabling a man to keep the other part, which is required;
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when he beleeues the Lord to be all in all things to him, it inableth him to be all in all things to the Lord againe, that is, to be holy to the Lord in all manner of conversation.
when he believes the Lord to be all in all things to him, it enableth him to be all in all things to the Lord again, that is, to be holy to the Lord in all manner of Conversation.
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if it did not beleeue Gods All-sufficiency. Againe, vnbeliefe could not cause out falling or departing from God, if it were not hence, that we fayle in beleeving some promise of his,
if it did not believe God's All-sufficiency. Again, unbelief could not cause out falling or departing from God, if it were not hence, that we fail in believing Some promise of his,
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and vnbeliefe is the cause of all vnrighteousnesse that is wrought by vs. Hence we gather then, that the perswasion of Gods All-sufficiency keepes a mans heart perfect with God: and as farre as you come short of this perswasion,
and unbelief is the cause of all unrighteousness that is wrought by us Hence we gather then, that the persuasion of God's All-sufficiency keeps a men heart perfect with God: and as Far as you come short of this persuasion,
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for, if there be no sinne committed, but it comes from hence, that you apprehend not God to be All-sufficient, then there is Idoldtrie (in a manner) committed in every sinne, that is, you take from God and adde another God to him,
for, if there be no sin committed, but it comes from hence, that you apprehend not God to be All-sufficient, then there is Idoldtrie (in a manner) committed in every sin, that is, you take from God and add Another God to him,
yea whatsoever it is, I say, there is a bitter roote of Idolatrie in the commission of every sinne, that makes it out of measure sinfull. This we may consider by the way,
yea whatsoever it is, I say, there is a bitter root of Idolatry in the commission of every sin, that makes it out of measure sinful. This we may Consider by the Way,
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and that imperfectnesse, and insinceritie that is in the hearts of men towards God, which, I say, ariseth from hence, that they apprehend not God to be All-sufficient; for this (for the most part) is the case of men,
and that imperfectness, and insincerity that is in the hearts of men towards God, which, I say, arises from hence, that they apprehend not God to be All-sufficient; for this (for the most part) is the case of men,
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againe, if they did apprehend him to be All-sufficient, they would serue him perfectly: but this middle apprehension in men, that they thinke there is a sufficiencie in the Lord, but not an All-sufficiencie; this is the cause why the hearts of men are hollow towards the Lord. Even as when a man lookes towards a great man, that is a man ofsome power, able to doe him hurt,
again, if they did apprehend him to be All-sufficient, they would serve him perfectly: but this middle apprehension in men, that they think there is a sufficiency in the Lord, but not an All-sufficiency; this is the cause why the hearts of men Are hollow towards the Lord. Even as when a man looks towards a great man, that is a man ofsome power, able to do him hurt,
What is the reason, that a man is discouraged in seeking to God, in praying to God, in depending vpon God in any great case of difficultie, where there is more then ordinarie difficultie, there is more to be suffred, there is more to be done, what is the reason of it? because we apprehend him not to be All-sufficient. You know the turning of men away from God, commonly it ariseth from this, they meete with some rub, some crosses, some barre, Some Lyon in the way, which they are not able to grapple with, it is too strong for them:
What is the reason, that a man is discouraged in seeking to God, in praying to God, in depending upon God in any great case of difficulty, where there is more then ordinary difficulty, there is more to be suffered, there is more to be done, what is the reason of it? Because we apprehend him not to be All-sufficient. You know the turning of men away from God, commonly it arises from this, they meet with Some rub, Some Crosses, Some bar, some lion in the Way, which they Are not able to grapple with, it is too strong for them:
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then he stepped aside, and sayd in his heart, I shall perish one day, and so he goes out of Gods wayes, and flyeth to Achis, to the Philistines: This was from hence, that he did not apprehend the Lord to be All-sufficient and Almightie, for the word signifieth both.
then he stepped aside, and said in his heart, I shall perish one day, and so he Goes out of God's ways, and flies to Achish, to the philistines: This was from hence, that he did not apprehend the Lord to be All-sufficient and Almighty, for the word signifies both.
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And so likewise Moses, Numb. 11. what was the reason that he started aside, that he did not beleeue as at other times? When God sayd to him, that he would giue them flesh for a moneth together;
And so likewise Moses, Numb. 11. what was the reason that he started aside, that he did not believe as At other times? When God said to him, that he would give them Flesh for a Monn together;
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or shall all the fish in the Sea be gathered together? He could not beleeue the Lord: here was a difficultie, that Moses was not able to reach, that there should be so many fed with flesh,
or shall all the Fish in the Sea be gathered together? He could not believe the Lord: Here was a difficulty, that Moses was not able to reach, that there should be so many fed with Flesh,
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but Moses makes two arguments against it, (you know how great the sinne was for the which he lost going into the Land of Canaan, I say, he makes these two arguments against it.)
but Moses makes two Arguments against it, (you know how great the sin was for the which he lost going into the Land of Canaan, I say, he makes these two Arguments against it.)
First, sayth he, the people are rebels, and will the Lord giue them water, that haue carried themselues in such a manner? that was one thing that caused his infidelitie at that time. Another was;
First, say he, the people Are rebels, and will the Lord give them water, that have carried themselves in such a manner? that was one thing that caused his infidelity At that time. another was;
and it ariseth from hence, that we forget this, that the Lord saith to Abraham, I am God All-mightie, or All-sufficient. I am able to doe whatsoever I will. Besides this:
and it arises from hence, that we forget this, that the Lord Says to Abraham, I am God Almighty, or All-sufficient. I am able to do whatsoever I will. Beside this:
what is the cause that men seeke after vaine-glory, that they are subiect to enuie? (the spirit that is in vs is subiect to envie) for everyman envieth another,
what is the cause that men seek After vainglory, that they Are Subject to envy? (the Spirit that is in us is Subject to envy) for everyman Envieth Another,
but, because we thinke him not to be All-sufficient, we would haue somthing, likewise, from the creature, we would haue honour, loue, and respect from men;
but, Because we think him not to be All-sufficient, we would have something, likewise, from the creature, we would have honour, love, and respect from men;
and Gods day too little? We apprehend not God enough in his greatnesse; as the Apostle saith, I reckon not to be iudged by mans day. As if he should say.
and God's day too little? We apprehend not God enough in his greatness; as the Apostle Says, I reckon not to be judged by men day. As if he should say.
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And so likewise, what is the reason of the vneven wayes of men, which they take to bring their enterprises to passe? is it not hence, that they apprehend not God to be All-sufficient? David, when he was in a strait,
And so likewise, what is the reason of the uneven ways of men, which they take to bring their enterprises to pass? is it not hence, that they apprehend not God to be All-sufficient? David, when he was in a strait,
yet doubtles, in those circumstances, he thought it not lawfull to doe it, & therefore he trusted in God; though no doubt, he might haue made friends, to haue gathered the money:
yet doubtless, in those Circumstances, he Thought it not lawful to do it, & Therefore he trusted in God; though no doubt, he might have made Friends, to have gathered the money:
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But on the other side, Ieroboam when he had a businesse to doe, you know what course he tooke, he joynes them together, he addes to Religion, he corrupts it, that he might keepe his Kingdome.
But on the other side, Jeroboam when he had a business to do, you know what course he took, he joins them together, he adds to Religion, he corrupts it, that he might keep his Kingdom.
And so Saul. (But I need not giue you Instances) I say, the cause of all indirect waies we take to bring our enterprises to passe, it comes from hence, that we trust not in God, we thinke him not to be All-sufficient, not able to doe it,
And so Saul. (But I need not give you Instances) I say, the cause of all indirect ways we take to bring our enterprises to pass, it comes from hence, that we trust not in God, we think him not to be All-sufficient, not able to do it,
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What is the reason of that lying and dissembling, that is vsed likwise, for the same purpose? Is it not from hence, that men apprehend not God to be All-sufficient? Peter, when he denied Christ, was it not from feare? And from whence was that feare,
What is the reason of that lying and dissembling, that is used likewise, for the same purpose? Is it not from hence, that men apprehend not God to be All-sufficient? Peter, when he denied christ, was it not from Fear? And from whence was that Fear,
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but because he reckoned not God, to be a Buckler strong enough, and sure enough? And so Sarah, when shee denied, that shee laughed, sayth the Text, for shee was afraid, and therefore shee sayd, no, I did not laugh, when shee did,
but Because he reckoned not God, to be a Buckler strong enough, and sure enough? And so Sarah, when she denied, that she laughed, say the Text, for she was afraid, and Therefore she said, no, I did not laugh, when she did,
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He is able to satisfie him, he is able to fill him with ioy and peace, through beleeving, which should be enough to satisfie his heart with contentment;
He is able to satisfy him, he is able to fill him with joy and peace, through believing, which should be enough to satisfy his heart with contentment;
for which I bring all these instances) it is to come to this, to set downe this conclusion with our selues, that he is All-suffi-cient: No man is ever fit to serue him without this:
for which I bring all these instances) it is to come to this, to Set down this conclusion with our selves, that he is All-sufficient: No man is ever fit to serve him without this:
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if he will joyne any thing with him, if he will joyne God, and credit together, God, and riches together, God, and pleasures together, he will never keepe close to him:
if he will join any thing with him, if he will join God, and credit together, God, and riches together, God, and pleasures together, he will never keep close to him:
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Againe, Abraham, on the other side, would never haue beene willing to haue offred Isack, if he had not thought that God was All-sufficient: as we see Heb. 11. 19. It is sayd there, that,
Again, Abraham, on the other side, would never have been willing to have offered Isaac, if he had not Thought that God was All-sufficient: as we see Hebrew 11. 19. It is said there, that,
What was the reason that Paul served the Lord with a perfect heart? You see in 1 Tim. 4. 10. that he trusted in God, and therefore (saith he) we labour, and suffer rebuke;
What was the reason that Paul served the Lord with a perfect heart? You see in 1 Tim. 4. 10. that he trusted in God, and Therefore (Says he) we labour, and suffer rebuke;
because he thought there was not enough in him? and therefore, saith the Text, he imbraced this present world: and therefore, ( Beloved ) the way to keepe our hearts perfect with God, is to consider well the great power of God, and the great goodnes of God, for in these two his All-sufficiencie to wards vs consists;
Because he Thought there was not enough in him? and Therefore, Says the Text, he embraced this present world: and Therefore, (beloved) the Way to keep our hearts perfect with God, is to Consider well the great power of God, and the great Goodness of God, for in these two his All-sufficiency to wards us consists;
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consider, withall, the greatnesse of his goodnesse, and mercy, and say, he is my father, he is willing to doe all things for me Indeed, that conclusion we should set downe with our selues, (if any thing be not done,
Consider, withal, the greatness of his Goodness, and mercy, and say, he is my father, he is willing to do all things for me Indeed, that conclusion we should Set down with our selves, (if any thing be not done,
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it is better for thee, to be crossed in thy name, in thy estate, it is better for thee to be sicke in bodie, it is better for thee to be troubled (sometime) in minde,
it is better for thee, to be crossed in thy name, in thy estate, it is better for thee to be sick in body, it is better for thee to be troubled (sometime) in mind,
Beloved, this we must come to, and yet we must thinke the Lord to be All-sufficient. For if it be so, thou oughtest to say thus with thy selfe, it is best for me to be so.
beloved, this we must come to, and yet we must think the Lord to be All-sufficient. For if it be so, thou Ought to say thus with thy self, it is best for me to be so.
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You wil say, how shall we do to be perswaded of it? Beloved, there are many instances, where in we are in such a condition, which we thinke worst for our selues, which many times is the best,
You will say, how shall we do to be persuaded of it? beloved, there Are many instances, where in we Are in such a condition, which we think worst for our selves, which many times is the best,
Was it not better for Abraham? had he not another sonne that was fitter for him, borne of his owne Wife? And so Moses thought it a hard thing, to be barred from comming into the land of Canaan; but what lost he by it? was he not led into a better Canaan, into Paradise, into a more glorious condition? So likewise,
Was it not better for Abraham? had he not Another son that was fitter for him, born of his own Wife? And so Moses Thought it a hard thing, to be barred from coming into the land of Canaan; but what lost he by it? was he not led into a better Canaan, into Paradise, into a more glorious condition? So likewise,
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but was it not better for Moses to haue a stammering tongue, and yet to haue the worke done as well, Aaron and he being joyned together? For by that meanes Moses was kept humble,
but was it not better for Moses to have a stammering tongue, and yet to have the work done as well, Aaron and he being joined together? For by that means Moses was kept humble,
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yet, was it not better that that childe should be taken away, and that another ther should be given him, that was legitimate? Did not the Lord recompence it abundantly to him,
yet, was it not better that that child should be taken away, and that Another ther should be given him, that was legitimate? Did not the Lord recompense it abundantly to him,
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when Salomon was given to him in his stead? And so Paul, he was exceeding desirous to be freed from that temptation, which, no doubt, was very grievous to him, that did gall,
when Solomon was given to him in his stead? And so Paul, he was exceeding desirous to be freed from that temptation, which, no doubt, was very grievous to him, that did Gall,
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and that is done partly, by affliction, and partly by sinne, but chiesly by sinne, because that workes more immediately vpon man, it makes him to see how little excellencie,
and that is done partly, by affliction, and partly by sin, but chiefly by sin, Because that works more immediately upon man, it makes him to see how little excellency,
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Therefore I say, this conclusion must be set downe, that the Lord is All-sufficient, and when we fall short of any thing that we desire, lay it not vpon God, that the Lord is short of his performance, of any promise, that he compasseth vs not about with mercie, on every side, as much as we need, that he delivers vs not from every evill: for he will make that good alway, that no good thing shall be wanting to them that lead a godly life:
Therefore I say, this conclusion must be Set down, that the Lord is All-sufficient, and when we fallen short of any thing that we desire, lay it not upon God, that the Lord is short of his performance, of any promise, that he Compasseth us not about with mercy, on every side, as much as we need, that he delivers us not from every evil: for he will make that good always, that no good thing shall be wanting to them that led a godly life:
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the thing we haue to doe (for all this is but a preparation) is to perswade you now that the Lord is All-sufficient: as we told you, we handle this poynt first,
the thing we have to do (for all this is but a preparation) is to persuade you now that the Lord is All-sufficient: as we told you, we handle this point First,
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First consider that all that is in the creature, all the comforts, all the excellencie, all the beautie that is to be found in them, it is but borrowed, and derived:
First Consider that all that is in the creature, all the comforts, all the excellency, all the beauty that is to be found in them, it is but borrowed, and derived:
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but borrowed and derived from the fountaine; secondly, there is something in this, that he calleth them pits, that is, the comfort in the creature is a mixed comfort, it is like water in a pit, it is muddie,
but borrowed and derived from the fountain; secondly, there is something in this, that he calls them pits, that is, the Comfort in the creature is a mixed Comfort, it is like water in a pit, it is muddy,
he giues riches, and no sorrow with them, Thirdly, the comfort that is in the creature, it is but a dead comfort, cōpared to that which is in the Lord, and therefore he is sayd to be a fountaine of living water, that is, running water.
he gives riches, and no sorrow with them, Thirdly, the Comfort that is in the creature, it is but a dead Comfort, compared to that which is in the Lord, and Therefore he is said to be a fountain of living water, that is, running water.
In the creature, it is but borrowed comfort, and therefore we see 1 Tim. 6. 17. (where an instance is given of riches) Charge those that are rich in this world, that they be not high minded, that they trust not in vncertaine riches,
In the creature, it is but borrowed Comfort, and Therefore we see 1 Tim. 6. 17. (where an instance is given of riches) Charge those that Are rich in this world, that they be not high minded, that they trust not in uncertain riches,
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Marke, you shall see there the difference, that they trust not in vncertaine riches, but in the living God, (that is) riches are but dead things, God is the living God: they are able to doe but some things for you;
Mark, you shall see there the difference, that they trust not in uncertain riches, but in the living God, (that is) riches Are but dead things, God is the living God: they Are able to do but Some things for you;
then the sufficiency is wholly in the Lord, he is the God of all comfort; as the Sunne is the cause of all light, whatsoever the ayre hath, it is derived from the Sunne,
then the sufficiency is wholly in the Lord, he is the God of all Comfort; as the Sun is the cause of all Light, whatsoever the air hath, it is derived from the Sun,
The same we may apply to any creature, considered in it selfe, without the influence and concourse of God: If it were able to doe either good or evill, you might worship it as God, for God onely can doe good and evill of himselfe.
The same we may apply to any creature, considered in it self, without the influence and concourse of God: If it were able to do either good or evil, you might worship it as God, for God only can do good and evil of himself.
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My Beloved, if we could bring our hearts to this perswasion, that it is the Lord onely, that can doe good and evill, we would then cleaue to him, it could not be, that we should depart from him vpon any occasion,
My beloved, if we could bring our hearts to this persuasion, that it is the Lord only, that can do good and evil, we would then cleave to him, it could not be, that we should depart from him upon any occasion,
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if your opinions were such of the creature, that it were, without God, neither able to do good nor evill, you would never turne from God to any creature, vpon any occasion:
if your opinions were such of the creature, that it were, without God, neither able to do good nor evil, you would never turn from God to any creature, upon any occasion:
Now if there be no man, nor no creature in heaven or earth, that can doe good or hurt, ( Beloved ) why should we be servants to men? why should we be subiect to carnall delights? to carnall feares? to carnall hopes,
Now if there be no man, nor no creature in heaven or earth, that can do good or hurt, (beloved) why should we be Servants to men? why should we be Subject to carnal delights? to carnal fears? to carnal hope's,
Thou shalt haue no other Gods but me, thou shalt serue me onely, thou shalt bestow thy selfe wholly vpon me, thou shalt be perfect with me, as you see here:
Thou shalt have no other God's but me, thou shalt serve me only, thou shalt bestow thy self wholly upon me, thou shalt be perfect with me, as you see Here:
If any creature were able to doe good or hurt, without the Lord, if they had any part or portion with him in being authors of our good, certainly, they should haue a portion of our service:
If any creature were able to do good or hurt, without the Lord, if they had any part or portion with him in being Authors of our good, Certainly, they should have a portion of our service:
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but now in that the Lord challengeth all to himselfe, (I say) it is vpon this ground, I am All-sufficient: there is no creature is able to adde to me more or lesse:
but now in that the Lord Challengeth all to himself, (I say) it is upon this ground, I am All-sufficient: there is no creature is able to add to me more or less:
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and therefore ( Beloved ) consider the ground of it, and let the equitie of it establish your hearts to be perfect with God, that he onely is able to make your liues comfortable, or vncomfortable.
and Therefore (beloved) Consider the ground of it, and let the equity of it establish your hearts to be perfect with God, that he only is able to make your lives comfortable, or uncomfortable.
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Should not this free vs, from fearefull perplexities, from vaine hopes, and vaine feares? should it not keepe our hearts perfect with God, if we were thus perswaded? for, what are all the creatures? are they not like servants in the great house of the world,
Should not this free us, from fearful perplexities, from vain hope's, and vain fears? should it not keep our hearts perfect with God, if we were thus persuaded? for, what Are all the creatures? Are they not like Servants in the great house of the world,
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and therefore thinke not, that the creature is able to doe any thing for vs. There are but two things, one is our everlasting happines, and there the creature by fruition of it selfe, is able to doe nothing;
and Therefore think not, that the creature is able to do any thing for us There Are but two things, one is our everlasting happiness, and there the creature by fruition of it self, is able to do nothing;
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when we enioy never so much, still there is more behind in him, and therefore he onely hath to doe in that busines, in making vs eternally happie, in giving vs that summum bonum.
when we enjoy never so much, still there is more behind in him, and Therefore he only hath to do in that business, in making us eternally happy, in giving us that summum bonum.
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And so, when he doth vs hurt, say such a man is but a meere viall, an instrument, whereby the Lord hath powred out some part of his displeasure vpon me.
And so, when he does us hurt, say such a man is but a mere vial, an Instrument, whereby the Lord hath poured out Some part of his displeasure upon me.
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THe second doctrine that we have delivered out of these words, and are now to insist vpon, was, that God is Allmightie, or All-sufficient. I put them both together;
THe second Doctrine that we have Delivered out of these words, and Are now to insist upon, was, that God is Almighty, or All-sufficient. I put them both together;
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for, the word, in the originall, signifieth as much, Elshaddai, El signifieth the strong, the mightie God, and Shaddai, properly signifieth, All-sufficient; when one hath all in his owne compasse, that he needeth not goe out to fetch in,
for, the word, in the original, signifies as much, El shaddai, El signifies the strong, the mighty God, and Shaddai, properly signifies, All-sufficient; when one hath all in his own compass, that he needs not go out to fetch in,
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and, therefore, that is the 〈 ◊ 〉 translation, and most agreeable to the word, in the originall, All-sufficient, (though some translations haue it, the All-mightie) and, this is a poynt that will well sute with the present occasion of the Sacrament; for,
and, Therefore, that is the 〈 ◊ 〉 Translation, and most agreeable to the word, in the original, All-sufficient, (though Some Translations have it, the Almighty) and, this is a point that will well suit with the present occasion of the Sacrament; for,
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The Covenant, againe, that I require on your part, is, that you be perfect with me, that you be vpright, that you be without hypocrisie; for so the word signifieth in the originall, that the heart be single,
The Covenant, again, that I require on your part, is, that you be perfect with me, that you be upright, that you be without hypocrisy; for so the word signifies in the original, that the heart be single,
and prepared for the worke, than by considering the Covenant it selfe? that is the poynt then, that God is All-mightie, or All-sufficient, wherein two things are to be considered;
and prepared for the work, than by considering the Covenant it self? that is the point then, that God is Almighty, or All-sufficient, wherein two things Are to be considered;
and, therefore, you must know, that he is All-sufficient, not onely as the creature may be All-sufficient: for there is this difference betweene him and the creature.
and, Therefore, you must know, that he is All-sufficient, not only as the creature may be All-sufficient: for there is this difference between him and the creature.
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The Angels and blessed men, and other creatures, they, in their kinde, may haue an All-suffiencie, but it is such an All-sufficiency as belongs to them, in such a spheare,
The Angels and blessed men, and other creatures, they, in their kind, may have an All-suffiencie, but it is such an All-sufficiency as belongs to them, in such a sphere,
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The Angels that are blessed themselues, they cannot make others so. A man that hath excellent gifts and graces himselfe, he cannot convey them to another,
The Angels that Are blessed themselves, they cannot make Others so. A man that hath excellent Gifts and graces himself, he cannot convey them to Another,
but that is the propertie of God, that is peculiar to him alone, that he can make another All-sufficient, he can cause another to partake of that All-sufficiencie that is in himselfe;
but that is the property of God, that is peculiar to him alone, that he can make Another All-sufficient, he can cause Another to partake of that All-sufficiency that is in himself;
and in that the Lord is simple and most pure of essence, it must needs be that he is All-sufficient, that he is most perfect, as it is 1 Iohn 1. He is light,
and in that the Lord is simple and most pure of essence, it must needs be that he is All-sufficient, that he is most perfect, as it is 1 John 1. He is Light,
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but in the Lord there are no parts, he is without composition, and therefore he must needs be most perfect, and most absolute, and All-sufficient in himselfe. Thirdly.
but in the Lord there Are no parts, he is without composition, and Therefore he must needs be most perfect, and most absolute, and All-sufficient in himself. Thirdly.
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for if one would serue the turne, what needed more? And, therefore, he, being one, simplie one, must needs be All-sufficient, for there is no multiplying in him,
for if one would serve the turn, what needed more? And, Therefore, he, being one, simply one, must needs be All-sufficient, for there is no multiplying in him,
He is NONLATINALPHABET, (I finde no word to expresse it so well,) that is, whatsoever he is, he is it of himselfe, whatsoever the creature is, it is borrowed, all the excellencie that it hath is borrowed,
He is, (I find no word to express it so well,) that is, whatsoever he is, he is it of himself, whatsoever the creature is, it is borrowed, all the excellency that it hath is borrowed,
and, therefore, in Ier. 2. he calls himselfe, a spring of living water, where 〈 ◊ 〉 all the creatures in the world are as pits, and Cisterns. That is.
and, Therefore, in Jeremiah 2. he calls himself, a spring of living water, where 〈 ◊ 〉 all the creatures in the world Are as pits, and Cisterns. That is.
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He is without all causes, and is himselfe the cause of all things, Rom. 11. 3 6. And what hast thou that thou hast not received? This may besayd of every creature:
He is without all Causes, and is himself the cause of all things, Rom. 11. 3 6. And what hast thou that thou hast not received? This may besayed of every creature:
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and if God haue given to every creature all that is in it, that there is no excellencie, no happinesse, no gift, no comfort, no blessing that any creature hath,
and if God have given to every creature all that is in it, that there is no excellency, no happiness, no gift, no Comfort, no blessing that any creature hath,
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As the fire, that makes any thing hot, must needs be houer it selfe, and the Sunne that enlightens other things, must needs be more full of light it selfe;
As the fire, that makes any thing hight, must needs be hover it self, and the Sun that enlightens other things, must needs be more full of Light it self;
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Now that he is so to vs. First, we will shew you wherein this All-sufficiencie consists to vs, then we will make that good, that he is to every one of his children All-sufficient. His All-sufficiencie consists in there two things, as you shall see Gen. 15. Feare not Abraham, I will be thy Buckler, and thy exceeding great reward.
Now that he is so to us First, we will show you wherein this All-sufficiency consists to us, then we will make that good, that he is to every one of his children All-sufficient. His All-sufficiency consists in there two things, as you shall see Gen. 15. fear not Abraham, I will be thy Buckler, and thy exceeding great reward.
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First, in that he is a Buckler, to keepe vs from all evill, that is one part of his All-sufficience, which he communicates to vs, that he will suffer no evill to come neare vs, he is a Buckler that compasseth vs round about:
First, in that he is a Buckler, to keep us from all evil, that is one part of his All-sufficience, which he communicates to us, that he will suffer no evil to come near us, he is a Buckler that Compasseth us round about:
that speech is delivered vpon this occasion, when Abraham had gone out to warre against those Kings that came out against Sod•m, the Lord delivered him,
that speech is Delivered upon this occasion, when Abraham had gone out to war against those Kings that Come out against Sod•m, the Lord Delivered him,
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Now, he is such a Buckler, that no creature can peirce though, he is such a Buckler as covers vs all over, he is a wall of Brasse, as it is expressed in Ier. 1. 18. not so onely;
Now, he is such a Buckler, that no creature can pierce though, he is such a Buckler as covers us all over, he is a wall of Brass, as it is expressed in Jeremiah 1. 18. not so only;
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As if he should say, Abraham, whatsoever is in me, all that I haue, all my attributes are thine, forthy vse, my power, my wisedome, my counsell, my goodnes, my riches, whatsoever is mine in the whole world, I will giue it for thy portion, I and all that I haue are thine.
As if he should say, Abraham, whatsoever is in me, all that I have, all my attributes Are thine, forthy use, my power, my Wisdom, my counsel, my Goodness, my riches, whatsoever is mine in the Whole world, I will give it for thy portion, I and all that I have Are thine.
We will not dis-joyne them, but handle both together; (for it would be in vaine for me to proue the Lord is All-sufficient,) but the great deceit, which prevailes with the hearts of men, is this, that they thinke there is somthing to be had in the creature of it selfe.
We will not disjoin them, but handle both together; (for it would be in vain for me to prove the Lord is All-sufficient,) but the great deceit, which prevails with the hearts of men, is this, that they think there is something to be had in the creature of it self.
And, therefore we will spend those Arguments by which we will proue this chiefly, and convince you of it, that there is nothing in the creature, no stabilitie, no sufficiencie, it can doe you, of it selfe,
And, Therefore we will spend those Arguments by which we will prove this chiefly, and convince you of it, that there is nothing in the creature, no stability, no sufficiency, it can do you, of it self,
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The creature is vnder the Sunne, and therefore you haue that phrase so often repeated in Ecclesiastes, All things vnder the Sunne, are vanitie and vexation of spirit.
The creature is under the Sun, and Therefore you have that phrase so often repeated in Ecclesiastes, All things under the Sun, Are vanity and vexation of Spirit.
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But when you come vnto the Lord, & enjoy him, when your hearts are filled, still there is somewhat beyond in him, there is no stop, there is no restraint.
But when you come unto the Lord, & enjoy him, when your hearts Are filled, still there is somewhat beyond in him, there is no stop, there is no restraint.
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Beloved, as I sayd to you the last day, the creature is not able, considered without the influence of the first moover, to doe you the least good, or hurt;
beloved, as I said to you the last day, the creature is not able, considered without the influence of the First mover, to do you the least good, or hurt;
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Then, againe, the Law of the Lord should be vnequall, if the Lord should require all worship, that the intent•ō of the mind be wholly taken vp about him,
Then, again, the Law of the Lord should be unequal, if the Lord should require all worship, that the intent•on of the mind be wholly taken up about him,
and, therefore, if the creature did adde the least drop of happines, or if the least beame of happines did spring from the creature, certainely, you might haue an eye vpon it, you might so farre worship it, and regard it;
and, Therefore, if the creature did add the least drop of happiness, or if the least beam of happiness did spring from the creature, Certainly, you might have an eye upon it, you might so Far worship it, and regard it;
but it is wholly from the Lord: therefore, sayth he, let your hearts be onely fixed vpon me, let your eye be onely towards me, let your affections be taken vp about nothing but me, you shall spend all the strenght of your soules in obeying me, and keeping my Commandements:
but it is wholly from the Lord: Therefore, say he, let your hearts be only fixed upon me, let your eye be only towards me, let your affections be taken up about nothing but me, you shall spend all the strength of your Souls in obeying me, and keeping my commandments:
First, I say, the creature is fully at his disposing, that is, all the creatures in this world (let a man cast his eye vpon the whole vniverse) they are all but as so many servants, which are in the Lords house, prepared to waite vpon his children, to convey such comforts to them,
First, I say, the creature is Fully At his disposing, that is, all the creatures in this world (let a man cast his eye upon the Whole universe) they Are all but as so many Servants, which Are in the lords house, prepared to wait upon his children, to convey such comforts to them,
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therefore we should learne to sanctifie the Lord, both in our hearts, and in our speeches, not by saying I haue gotten me favour and friendship of such a man,
Therefore we should Learn to sanctify the Lord, both in our hearts, and in our Speeches, not by saying I have got me favour and friendship of such a man,
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Beloved, it will not be vnprofitable, if we draw this a little neerer into particulars. That all the creatures are so at his disposing, that they stirre not a iot,
beloved, it will not be unprofitable, if we draw this a little nearer into particulars. That all the creatures Are so At his disposing, that they stir not a jot,
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or comfort, that we haue, or to or from any evill, or any crosse that lyes vpon vs. Now, that it is so, that the creature is thus guided and disposed by him, that it is able to doe nothing without him, we will not instance in the vnreasonable creatures, which you all beleeue well enough to be at his command,
or Comfort, that we have, or to or from any evil, or any cross that lies upon us Now, that it is so, that the creature is thus guided and disposed by him, that it is able to do nothing without him, we will not instance in the unreasonable creatures, which you all believe well enough to be At his command,
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certainly, if there be any liberty in the creature it is there, the will of man is so free a thing, the devises of a mans heart, his turning of himselfe this way or that way, who can set any Rules to it? But in this the Lord guides all:
Certainly, if there be any liberty in the creature it is there, the will of man is so free a thing, the devises of a men heart, his turning of himself this Way or that Way, who can Set any Rules to it? But in this the Lord guides all:
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All the good and evill that he doth, that minde of his, from whence it proceedeth, is guided and fashioned by the Lord, vpon every particular occasion, whensoever he hath to doe with vs, or we with him:
All the good and evil that he does, that mind of his, from whence it Proceedeth, is guided and fashioned by the Lord, upon every particular occasion, whensoever he hath to do with us, or we with him:
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there is the same reason, indeed, of the one as there is of the other, but man thinkes he hath libertie, he thinkes he can goe to such a place, or not goe;
there is the same reason, indeed, of the one as there is of the other, but man thinks he hath liberty, he thinks he can go to such a place, or not go;
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Beloved, it is very true, and therefore the All-mightie power of God is seene herein, which we are not able to comprehend, that when there is such a libertie in the soule, in the will of man, in the devices and thoughts of a mans heart,
beloved, it is very true, and Therefore the Almighty power of God is seen herein, which we Are not able to comprehend, that when there is such a liberty in the soul, in the will of man, in the devices and thoughts of a men heart,
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and I can doe the contrary, yet, sayth he, looke what the Lord, by his counsell, will haue that man to resolue vpon, looke what issue he hath put to his deliberations, that counsell shall stand,
and I can do the contrary, yet, say he, look what the Lord, by his counsel, will have that man to resolve upon, look what issue he hath put to his deliberations, that counsel shall stand,
A man, in the morning, when he riseth, and thinkes with himselfe, this and this will I doe, sayth he, deceiue not thy selfe, thy steppes are ruled by the Lord, thou takest not a steppe into any action, thou takest not a steppe into any good or evill to thy selfe, thou takest not a steppe into prosperitie or adversitie,
A man, in the morning, when he Riseth, and thinks with himself, this and this will I do, say he, deceive not thy self, thy steps Are ruled by the Lord, thou Takest not a step into any actium, thou Takest not a step into any good or evil to thy self, thou Takest not a step into Prosperity or adversity,
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He cannot say this, and this will I doe, but like that in Dan. 5. 23. Him hast thou not feared, in whose hands is thy life, and all thy wayes. That is.
He cannot say this, and this will I do, but like that in Dan. 5. 23. Him haste thou not feared, in whose hands is thy life, and all thy ways. That is.
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As for other creatures, if you will haue a proofe for it, to make it evident to you, that no creature stirres without him, consider that in Esa. 40. speaking there of the armies of the Lord; they are called the armies of the Lord, because every creature is like a Souldier that stands vnder his Generall, readie to goe, readie to doe,
As for other creatures, if you will have a proof for it, to make it evident to you, that no creature stirs without him, Consider that in Isaiah 40. speaking there of the armies of the Lord; they Are called the armies of the Lord, Because every creature is like a Soldier that Stands under his General, ready to go, ready to do,
But, that wherein there seemes to be the greatest liberty, the greatest varietie, the greatest changablenes, the minds of men, we see also is disposed by him.
But, that wherein there seems to be the greatest liberty, the greatest variety, the greatest changablenes, the minds of men, we see also is disposed by him.
Now the ground of it, why the creature is not able to doe this, is from hence, that all the comfort that ariseth from the creature, proceeds from that sutablenesse and that agreeablenesse which is betweene the mind and it. That is;
Now the ground of it, why the creature is not able to do this, is from hence, that all the Comfort that arises from the creature, proceeds from that suitableness and that agreeableness which is between the mind and it. That is;
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and enioyes them, it may be, those things which thou hast, are such as sute not with thee, somewhat there is that thou affectest, something that thou desirest, that thou hast not,
and enjoys them, it may be, those things which thou hast, Are such as suit not with thee, somewhat there is that thou affectest, something that thou Desirest, that thou hast not,
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yet there was not a sutablenes betweene his mind and that estate, one thing came betweene, Mordecai sate in the Gate, and, therefore, this avayled him nothing. Hest. 5. That is;
yet there was not a suitableness between his mind and that estate, one thing Come between, Mordecai sat in the Gate, and, Therefore, this availed him nothing. Hest. 5. That is;
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Why? because it was not sutable to his desire, there was something that he would haue, that his affections and appe•ite were set on, that if he had he should be well.
Why? Because it was not suitable to his desire, there was something that he would have, that his affections and appe•ite were Set on, that if he had he should be well.
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yet if he suffer such an inordinate appetite to take hold of him, to desire some odde thing, some by-thing that possesseth his soule, he may haue the blessing,
yet if he suffer such an inordinate appetite to take hold of him, to desire Some odd thing, Some by-thing that Possesses his soul, he may have the blessing,
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Now, my Beloved, all this tends to this purpose, that you may know, that it is the Lord that giues all good and evill, both in that the creature is at his disposing that doth it,
Now, my beloved, all this tends to this purpose, that you may know, that it is the Lord that gives all good and evil, both in that the creature is At his disposing that does it,
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and, not so onely, but, the efficacie of the creature (to exercise such an act of good or evill to vs, that we should receiue actuall comfort of discomfort from it) it is from him,
and, not so only, but, the efficacy of the creature (to exercise such an act of good or evil to us, that we should receive actual Comfort of discomfort from it) it is from him,
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as in framing the apprehension of the minde, and therein is seene the truth of this poynt chiefly that we haue now delivered, that the Lord onely is the Author of good and hurt, and not the creature; because he guides the apprehension;
as in framing the apprehension of the mind, and therein is seen the truth of this point chiefly that we have now Delivered, that the Lord only is the Author of good and hurt, and not the creature; Because he guides the apprehension;
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When thou hast gotten all thou wouldst haue, yet what is that, except thy heart be fashioned to it? This you shall see in Psal. 33. The Lord looked downe from his dwelling,
When thou hast got all thou Wouldst have, yet what is that, except thy heart be fashioned to it? This you shall see in Psalm 33. The Lord looked down from his Dwelling,
if he fashion the spirit to it, & make it pliable to the condition, to that mould, a man will beare and indure it well enough, he shall finde comfort in it, it is nothing to him.
if he fashion the Spirit to it, & make it pliable to the condition, to that mould, a man will bear and endure it well enough, he shall find Comfort in it, it is nothing to him.
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And therefore, the Saints, the Apostles, and Prophets, when God was with them to fashion their hearts to passe through the varietie of troubles, might say of themselues, Non patimur &c. They seemed to suffer,
And Therefore, the Saints, the Apostles, and prophets, when God was with them to fashion their hearts to pass through the variety of Troubles, might say of themselves, Non patimur etc. They seemed to suffer,
Deut. 28. 65. where the Lord threatneth many Cursles, and this is one amongst the rest, You shall goe into a strange Nation, and there you shall liue. A man might obiect thus;
Deuteronomy 28. 65. where the Lord threatens many Cursles, and this is one among the rest, You shall go into a strange nation, and there you shall live. A man might Object thus;
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so thou shalt haue a restles minde whilst thou art there ▪ Thus I will follow thee with judgements I am sorry, I haue stayde so long in the doctrinall part, the life of this poynt is in the vse and application of it;
so thou shalt have a restless mind while thou art there ▪ Thus I will follow thee with Judgments I am sorry, I have stayed so long in the doctrinal part, the life of this point is in the use and application of it;
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if the Lord be thus All-sufficient, my Beloved, then let your hearts be satisfied with him alone, let them be filled with him, let them be so bottomed vpon him,
if the Lord be thus All-sufficient, my beloved, then let your hearts be satisfied with him alone, let them be filled with him, let them be so bottomed upon him,
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for, my Beloved, we haue but a short time to liue in this world, the strength of our minde is the most precious thing we haue, the thoughts and affectiōs that we haue, the busines, the actiuenes of our mindes, we should be carefull to improue them, we should be carefull that none of this water runne besides the Mill. That is.
for, my beloved, we have but a short time to live in this world, the strength of our mind is the most precious thing we have, the thoughts and affections that we have, the business, the activeness of our minds, we should be careful to improve them, we should be careful that none of this water run beside the Mill. That is.
If the Lord be All-sufficient, why should you not bestow it altogether vpon him? Why should you spend it vpon the creature? Why should your minde be occupied about it? Why should you be so intent vpon them? Why should you be so subiect to carnall griefes,
If the Lord be All-sufficient, why should you not bestow it altogether upon him? Why should you spend it upon the creature? Why should your mind be occupied about it? Why should you be so intent upon them? Why should you be so Subject to carnal griefs,
and feares, and carnall desires? Surely, all these should be taken vp about the Lord: for he lookes for it at our hands, I am All-sufficient: therefore let all these be bestowed vpon me.
and fears, and carnal Desires? Surely, all these should be taken up about the Lord: for he looks for it At our hands, I am All-sufficient: Therefore let all these be bestowed upon me.
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and now I am poore, I was honourable, and now I am in disgrace) why didst thou expect stabilitie in that which is subiect to vanitie? Things would not trouble vs,
and now I am poor, I was honourable, and now I am in disgrace) why didst thou expect stability in that which is Subject to vanity? Things would not trouble us,
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And therefore, Beloved, labour to alter your conceits that way, that whensoever any thing falle out, you may not be troubled ••it, you may not feare for that a coident,
And Therefore, beloved, labour to altar your conceits that Way, that whensoever any thing fall out, you may not be troubled ••it, you may not Fear for that a coident,
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for, I say, it ariseth hence, that we thinke there is some fulnes, some stabilitie in them, we are not fully perswa•ed of the vanitie of the creature, we thinke it can doe good or hurt. You will say;
for, I say, it arises hence, that we think there is Some fullness, Some stability in them, we Are not Fully perswa•ed of the vanity of the creature, we think it can do good or hurt. You will say;
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Is not the creature able to doe good or hurt? Beloved, I will name but one place, besides that I named before, 1 Cor. 7. 30. Let those that weepe be as those that weepe not,
Is not the creature able to do good or hurt? beloved, I will name but one place, beside that I nam before, 1 Cor. 7. 30. Let those that weep be as those that weep not,
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When the Lord giues such a precept as this, certainely there is a ground for it (as that we haue often told you, that) in all the Command•ments of God, if they were open to vs,
When the Lord gives such a precept as this, Certainly there is a ground for it (as that we have often told you, that) in all the Command•ments of God, if they were open to us,
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if we did see the ground of them, we would see that there were so much reason for them, that if God did not command them, you would see it best for you to practise them, you would see reason for it.
if we did see the ground of them, we would see that there were so much reason for them, that if God did not command them, you would see it best for you to practise them, you would see reason for it.
All the evill any creature can doe, it is but a little in regard of the eternall that God inflicts on the soule, it is as good as nothing in comparison of those eternall good things. As if he should say;
All the evil any creature can do, it is but a little in regard of the Eternal that God inflicts on the soul, it is as good as nothing in comparison of those Eternal good things. As if he should say;
The things that belong to God immediately, the things that belong to the Kingdome of God, and to a mans salvation, the things that are spirituall and eternall, these are good indeede,
The things that belong to God immediately, the things that belong to the Kingdom of God, and to a men salvation, the things that Are spiritual and Eternal, these Are good indeed,
That is a Vse both to those that are strangers to the life of God, and likewise to those that are within the Covenant; To those that are strangers, to bring them in,
That is a Use both to those that Are Strangers to the life of God, and likewise to those that Are within the Covenant; To those that Are Strangers, to bring them in,
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a man will never change, except it be for the better, except a man thinke his condition will be better with the Lord, than it was out of him, he will never come in,
a man will never change, except it be for the better, except a man think his condition will be better with the Lord, than it was out of him, he will never come in,
Whether a man be come in or not, there will not be much difference in the application of this that we are now to deliver, to be content to haue God alone to be our portion;
Whither a man be come in or not, there will not be much difference in the application of this that we Are now to deliver, to be content to have God alone to be our portion;
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when all the Starres shine, and the Sunne is set, is not that night? Is it not so when you haue the Lord alone? Suppose you haue nothing but him for your portion, shall not the Lord be sufficient to make you happie? Is he not a Sunne and a Shield, sayth the Psalmist? Is he not a Sunne. That is;
when all the Stars shine, and the Sun is Set, is not that night? Is it not so when you have the Lord alone? Suppose you have nothing but him for your portion, shall not the Lord be sufficient to make you happy? Is he not a Sun and a Shield, say the Psalmist? Is he not a Sun. That is;
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All-sufficient, to fill you with comfort of all kindes? What then though you haue nothing but him alone? Againe, put case you had all those creatures, all those Starres to shine to you (for they haue an excellency in them, they haue a light,
All-sufficient, to fill you with Comfort of all Kinds? What then though you have nothing but him alone? Again, put case you had all those creatures, all those Stars to shine to you (for they have an excellency in them, they have a Light,
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and a comfort, though it be a borrowed and a derived light, as we heard, such as they receiue from the Sunne) suppose you haue them, it is but night notwithstanding, you are but in a state of misery.
and a Comfort, though it be a borrowed and a derived Light, as we herd, such as they receive from the Sun) suppose you have them, it is but night notwithstanding, you Are but in a state of misery.
And for what end doe you thinke did the Lord it? Surely, for this purpose, that he might be a perpetuall example (as things were written for our learning,
And for what end do you think did thee Lord it? Surely, for this purpose, that he might be a perpetual Exampl (as things were written for our learning,
so all these things that were done in those former times, which are the Rule of these latter, they were done for our learning) he had all varietie of blessings, more then any man else can hope to attaine to,
so all these things that were done in those former times, which Are the Rule of these latter, they were done for our learning) he had all variety of blessings, more then any man Else can hope to attain to,
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they haue gilded outsides, but when they come to wearing, the guilt weares off, and you finde after a while, what they are. But come to spirituall things;
they have gilded outsides, but when they come to wearing, the guilt wears off, and you find After a while, what they Are. But come to spiritual things;
so then it was the Lord that comforted him, though he saw it not, it was not the mountaine that held him vp, it was not all those blessings that he enioyed in it that refreshed his heart,
so then it was the Lord that comforted him, though he saw it not, it was not the mountain that held him up, it was not all those blessings that he enjoyed in it that refreshed his heart,
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When Abraham was an exile from his Countrey, and had not a foote of land, was not the Lord All-sufficient to him? did he not provide for him abundantly? When Eliah fled,
When Abraham was an exile from his Country, and had not a foot of land, was not the Lord All-sufficient to him? did he not provide for him abundantly? When Elijah fled,
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and had no meate, he had neither money, nor any body to provide any thing for him, did not the Lord provide for him? he set the creature a-worke to doe that, to feede him in an extraordinary way, when the ordinary fayled.
and had no meat, he had neither money, nor any body to provide any thing for him, did not the Lord provide for him? he Set the creature awork to do that, to feed him in an extraordinary Way, when the ordinary failed.
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you know, Syl•s and he, their feete were fast in the Sto•kes, yet they sang with joy of heart, there was such a flush of joy, their hearts were so filled with it, that they could not containe.
you know, Syl•s and he, their feet were fast in the Sto•kes, yet they sang with joy of heart, there was such a flush of joy, their hearts were so filled with it, that they could not contain.
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If a man be brought to povertie, it cannot be beyond that of Iobs; was it not enough for Iob to haue God for his portion? did he not soone turne it? did he not soone take away that,
If a man be brought to poverty, it cannot be beyond that of Jobs; was it not enough for Job to have God for his portion? did he not soon turn it? did he not soon take away that,
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though •hey were all lost, and all scattered, though thou wert stript of them all, yet thou shalt finde them all in the Lord, if thou haue him alone.
though •hey were all lost, and all scattered, though thou Wertenberg stripped of them all, yet thou shalt find them all in the Lord, if thou have him alone.
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Moses, sure I am the maker of all these, though I haue not the things in me (the Lord hath no tongue, he hath no eye) yet, sayth he, thou shalt finde them all in me. That is;
Moses, sure I am the maker of all these, though I have not the things in me (the Lord hath no tongue, he hath no eye) yet, say he, thou shalt find them all in me. That is;
or vpon any such occasion, in povertie and disgrace? Is it not he that made them? What if the Lord will be with thee? What if he will goe with thee into banishment,
or upon any such occasion, in poverty and disgrace? Is it not he that made them? What if the Lord will be with thee? What if he will go with thee into banishment,
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or into prison, as he did with Ioseph? What if he will be with thee in disgrace? What if he will be with thee in povertie? Is there not enough in him, who is full of all comfort? He can fill thee with all varietie by that immediate communicating of himselfe.
or into prison, as he did with Ioseph? What if he will be with thee in disgrace? What if he will be with thee in poverty? Is there not enough in him, who is full of all Comfort? He can fill thee with all variety by that immediate communicating of himself.
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Beloved, what doe you thinke heaven is? When you are in heaven, doe you thinke your estate shall be worse? You see what varieties of comforts we now haue here.
beloved, what do you think heaven is? When you Are in heaven, do you think your estate shall be Worse? You see what varieties of comforts we now have Here.
If there were not that varietie in him that is in the creature, certainely, we should be loosers, the soule should not be filled, nor satisfied: And therefore, sayth the Text;
If there were not that variety in him that is in the creature, Certainly, we should be Losers', the soul should not be filled, nor satisfied: And Therefore, say the Text;
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all the creatures that now giue vs comfort shall be taken away, why? for the Lord shall be Sun and Moone, he shall be every thing, he shall be all in all things. That is;
all the creatures that now give us Comfort shall be taken away, why? for the Lord shall be Sun and Moon, he shall be every thing, he shall be all in all things. That is;
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and doe you thinke, that the Lord shall be thus in heaven, and will he not be so to his servants vpon earth? It is certaine, wheresoever he pleaseth to communicate himselfe to any man, to reveale himselfe,
and do you think, that the Lord shall be thus in heaven, and will he not be so to his Servants upon earth? It is certain, wheresoever he Pleases to communicate himself to any man, to reveal himself,
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when the Lord hath done it, when thou art filled with the joy of the holy Ghost, what will all be to thee? what doe you thinke all the world was to them,
when the Lord hath done it, when thou art filled with the joy of the holy Ghost, what will all be to thee? what do you think all the world was to them,
if it should haue beene presented to the Apostles, if one should haue presented them with a Kingdome, with all that ever the sonnes of men could devise? Doe you thinke they would haue regarded them much? Surely, they would not,
if it should have been presented to the Apostles, if one should have presented them with a Kingdom, with all that ever the Sons of men could devise? Do you think they would have regarded them much? Surely, they would not,
and his vnderstanding, consider his great goodnesse, and his truth, and kindnesse, consider his patience, and his long suffering, &c. all these are thine.
and his understanding, Consider his great Goodness, and his truth, and kindness, Consider his patience, and his long suffering, etc. all these Are thine.
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when thou art in a straite, to bring thy enterprises to passe, to deliver thee out when thou art in any affliction, out of which the creature is not able to deliver thee.
when thou art in a strait, to bring thy enterprises to pass, to deliver thee out when thou art in any affliction, out of which the creature is not able to deliver thee.
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My Beloved, will you beleeue your senses, I finde that the Scriptures take away arguments from those things, that are exposed to the view of men, looke on nature and see what the Lord doth there, doe but compare a house-keeper on earth with the Lord, and see what the difference is betweene them;
My beloved, will you believe your Senses, I find that the Scriptures take away Arguments from those things, that Are exposed to the view of men, look on nature and see what the Lord does there, do but compare a housekeeper on earth with the Lord, and see what the difference is between them;
Why, sayth he, doe you doubt him? why are you not content to consecrate your selues to him, to be to him alone? Doe but see how he deales with all creatures, in the morning they know not what to doe,
Why, say he, do you doubt him? why Are you not content to consecrate your selves to him, to be to him alone? Doe but see how he deals with all creatures, in the morning they know not what to do,
he instanceth in the Ravens, and other creatures, he openeth his hand and giveth them foode, he shuts his hand and they perish. That is; He feeds them all.
he Instanceth in the Ravens, and other creatures, he Openeth his hand and gives them food, he shuts his hand and they perish. That is; He feeds them all.
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Consider the Treasures in Iob 38. Doest thou (sayth the Lord) know the treasures of snow and hayle that I haue hid? When there is a snow all the Land over, thinke what a great treasure the Lord hath, from whence it comes:
Consider the Treasures in Job 38. Dost thou (say the Lord) know the treasures of snow and hail that I have hid? When there is a snow all the Land over, think what a great treasure the Lord hath, from whence it comes:
in the mightie hayles that be, sayth he to Iob, dost thou know the treasures of hayle? When you see a mightie raine, sayth he, who can open the bottles of heaven, and who can shut them? That is;
in the mighty hayles that be, say he to Job, dost thou know the treasures of hail? When you see a mighty rain, say he, who can open the bottles of heaven, and who can shut them? That is;
My Beloved, if the water were all in one place, if it were all in one river, in one chamber, what would become of mankinde? What would become of the Beasts? But, sayth David, he sendeth forth his springs to every mountaine,
My beloved, if the water were all in one place, if it were all in one river, in one chamber, what would become of mankind? What would become of the Beasts? But, say David, he sends forth his springs to every mountain,
So againe, sayth he, who is it that enlightens the earth? Whence comes the light? and wh• drawes the Curtaines of the night? Againe, who is it that maintaines all the creatures? the Lyon when he runs out of his denne in the morning, he knowes not where to haue his prey:
So again, say he, who is it that enlightens the earth? Whence comes the Light? and wh• draws the Curtains of the night? Again, who is it that maintains all the creatures? the lion when he runs out of his den in the morning, he knows not where to have his prey:
and see how he provides for the Ravens, that haue neither barnes nor storehouse; see how he clothes the earth, that spinnes not, that hath no garments made for it;
and see how he provides for the Ravens, that have neither Barns nor storehouse; see how he clothes the earth, that spins not, that hath no garments made for it;
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The servant many times liues in a farre better condition, and escapes that correction, and that discipline and nurture, which the childe is subiect to;
The servant many times lives in a Far better condition, and escapes that correction, and that discipline and nurture, which the child is Subject to;
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But yet, my Beloved, why should you not be content to haue him alone for your portion? he hath it for you, it is not for want of good will towards you, it is not for want of power,
But yet, my beloved, why should you not be content to have him alone for your portion? he hath it for you, it is not for want of good will towards you, it is not for want of power,
but yet they are springing, they are renewed to them from day to day, they are such springs as make glad the heart of all the houshold of God: And therefore, what if his enemies haue abundance? it is but as summer flowers;
but yet they Are springing, they Are renewed to them from day to day, they Are such springs as make glad the heart of all the household of God: And Therefore, what if his enemies have abundance? it is but as summer flowers;
though they be set in gawdy places, yet they are but slippery places, though they flourish for a time, it is but the flourishing of a greene tree, that lasts not long.
though they be Set in Gaudy places, yet they Are but slippery places, though they flourish for a time, it is but the flourishing of a green tree, that lasts not long.
and be readie to say thus with thy selfe, the greatest meane, without his helpe, is not able to bring this enterprise to passe, it is not able to deliver me, it is not able to comfort me, it is not able to worke such a worke for me;
and be ready to say thus with thy self, the greatest mean, without his help, is not able to bring this enterprise to pass, it is not able to deliver me, it is not able to Comfort me, it is not able to work such a work for me;
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Whether can all that portion make them happy, or make your selues so, or any one else? It cannot make them happie, without Gods favour, without his blessing ▪ Put the case, againe, they had his favour and blessing without this portion, Is not that enough? Is it not sufficient? We may run through many instances,
Whither can all that portion make them happy, or make your selves so, or any one Else? It cannot make them happy, without God's favour, without his blessing ▪ Put the case, again, they had his favour and blessing without this portion, Is not that enough? Is it not sufficient? We may run through many instances,
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If I haue never so much, if I were in the greatest floate of prosperitie, what is this without him? If againe, I were in the lowest ebbe, is not he enough? And therefore in every busines say this with thy selfe;
If I have never so much, if I were in the greatest float of Prosperity, what is this without him? If again, I were in the lowest ebb, is not he enough? And Therefore in every business say this with thy self;
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if the Cisterne fayle, I can goe to the fountaine, I can goe to him alone, that is able to be my helper in all my needs, to be my counfeller in all my doubts,
if the Cistern fail, I can go to the fountain, I can go to him alone, that is able to be my helper in all my needs, to be my counfeller in all my doubts,
how he wheeled that about, to bring David to the Kingdome) you see first he takes away Saul by the hands of his enemies, Davids hand was not on him, he tooke him away in due season.
how he wheeled that about, to bring David to the Kingdom) you see First he Takes away Saul by the hands of his enemies, Davids hand was not on him, he took him away in due season.
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and not fit to mannage the Kingdome, who likewise, afterwards, put himselfe into Davids hands, and Isbosheth, that was lame in his minde, as the other was in his limmes.
and not fit to manage the Kingdom, who likewise, afterwards, put himself into Davids hands, and Isbosheth, that was lame in his mind, as the other was in his limbs.
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wheresoever you see a man that makes hast, and that joynes others with the Lord, and is not content with his All-sufficiencie; doth it not cost him much,
wheresoever you see a man that makes haste, and that joins Others with the Lord, and is not content with his All-sufficiency; does it not cost him much,
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And therefore, Beloved, what if there be nothing besides (for that is the case I presse) suppose you were in such a straite, that there is no more but the Lord to rest on,
And Therefore, beloved, what if there be nothing beside (for that is the case I press) suppose you were in such a strait, that there is no more but the Lord to rest on,
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as we see in Math. 20. when the workemen would not be content with the All-sufficiencie of God (as we see in that Parable) but would make a bargaine with the Lord, we will not serue thee, say they,
as we see in Math. 20. when the workmen would not be content with the All-sufficiency of God (as we see in that Parable) but would make a bargain with the Lord, we will not serve thee, say they,
They will not worke for the Lord, they will not reckon him All-sufficient, but they will haue wages, they will bargaine with him to haue a Penny. That is;
They will not work for the Lord, they will not reckon him All-sufficient, but they will have wages, they will bargain with him to have a Penny. That is;
I but when a man hath it, (marke it) he murmurs, why? for when the end of the day comes ▪ he sees that preferment, that riches, that credit, are but emptie things, they are but small things when he is to go into another world, there is nothing left for him, he is naked and destitute, it is but a Penny,
I but when a man hath it, (mark it) he murmurs, why? for when the end of the day comes ▪ he sees that preferment, that riches, that credit, Are but empty things, they Are but small things when he is to go into Another world, there is nothing left for him, he is naked and destitute, it is but a Penny,
So, I say, to those that are not content with the Lords All-sufficiencie, but will haue present wages, they will bargaine with the Lord: He will giue thee this particular, thou shalt haue this,
So, I say, to those that Are not content with the lords All-sufficiency, but will have present wages, they will bargain with the Lord: He will give thee this particular, thou shalt have this,
then to bring that thing to passe? If he made heaven and earth, doest thou not thinke he is able to doe that? You will say, we doubt not of his abilitie. Beloved, wee doe:
then to bring that thing to pass? If he made heaven and earth, dost thou not think he is able to do that? You will say, we doubt not of his ability. beloved, we do:
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and what was his faith? Surely, he trusted in God, that he was able to doe it, he being assured, and not weake in faith, but strong, He gaue glory to God,
and what was his faith? Surely, he trusted in God, that he was able to do it, he being assured, and not weak in faith, but strong, He gave glory to God,
if thou be once within the Covenant (if thou be one whose heart is vpright with him) shal 〈 ◊ 〉 the Lord to depart from thee, he will not be unfaithfull to thee,
if thou be once within the Covenant (if thou be one whose heart is upright with him) shall 〈 ◊ 〉 the Lord to depart from thee, he will not be unfaithful to thee,
if any be great with young, I will driue them softly, if they be lame, that they are not able to goe (sayth he) I will take them vp in mine armes, and carry them in my bosome.
if any be great with young, I will driven them softly, if they be lame, that they Are not able to go (say he) I will take them up in mine arms, and carry them in my bosom.
If you compare this with Ezech. 34. you shall finde there he puts downe all the slips that we are subiect vnto; (speaking of the time of the Gospell, when Christ should be the Shepheard,) he shewes the Covenant that he will make with those that are his;
If you compare this with Ezekiel 34. you shall find there he puts down all the slips that we Are Subject unto; (speaking of the time of the Gospel, when christ should be the Shepherd,) he shows the Covenant that he will make with those that Are his;
sayth he, if any thing be lost, if a Sheepe loose it selfe, this is my covenant, I will finde it: if it be driven away by any violence of temptation, I will bring it baeke againe:
say he, if any thing be lost, if a Sheep lose it self, this is my Covenant, I will find it: if it be driven away by any violence of temptation, I will bring it baeke again:
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But, you will say, though I must trust in the Lord, because he made heaven and earth, and because he keepes covenant and mercy for ever, yet the Lord doth it by meanes, he doth it by friends, by some mediate instruments.
But, you will say, though I must trust in the Lord, Because he made heaven and earth, and Because he keeps Covenant and mercy for ever, yet the Lord does it by means, he does it by Friends, by Some mediate Instruments.
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But then this obiection comes in, the Lord dispenseth comforts by such meanes? No, sayth the holy Ghost there, he rewards not men according to their riches,
But then this objection comes in, the Lord dispenseth comforts by such means? No, say the holy Ghost there, he rewards not men according to their riches,
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And therefore thinke this with thy selfe, thou that hast abundance of outward comforts, if the Lord did reward thee according to them, thou hadst cause to reioice in them,
And Therefore think this with thy self, thou that hast abundance of outward comforts, if the Lord did reward thee according to them, thou Hadst cause to rejoice in them,
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cursed shall that man be that doth this, that makes flesh his arme. Againe, on the other side, seest thou a man that is willing to depriue himselfe of all these things,
cursed shall that man be that does this, that makes Flesh his arm. Again, on the other side, See thou a man that is willing to deprive himself of all these things,
yet he shall spring againe, his light shall breake forth, and he shall prosper, sayth the Text, Ier. 17. (That is the place I haue reference to) and his leafe shall be greene.
yet he shall spring again, his Light shall break forth, and he shall prosper, say the Text, Jeremiah 17. (That is the place I have Referente to) and his leaf shall be green.
doe you walke as one that sees him in his greatnesse, and in his almightie power? Remember that in Pro. 30. when Agur lookes vpon God and himselfe together, sayth he, I am worse then a Beast, I haue not the vnder standing of a man in me.
do you walk as one that sees him in his greatness, and in his almighty power? remember that in Pro 30. when Agur looks upon God and himself together, say he, I am Worse then a Beast, I have not the under standing of a man in me.
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And why? sayth he, I haue not the knowledge of the holy one, he that ascends and he that descends, he that holds the winds in his fist, he that gathers the waters in his lap as into a garment, he that stretcheth forth the ends of the earth,
And why? say he, I have not the knowledge of the holy one, he that ascends and he that descends, he that holds the winds in his fist, he that gathers the waters in his lap as into a garment, he that Stretcheth forth the ends of the earth,
All the Creatures both in heaven and earth are like messengers that goe to and fro at his Commandement) who walkes with God as knowing this providence of his, that sets the Angels a-worke, all the hoasts, all the particulars of them in their kinde, to doe this busines and that busines? Who walkes with God, as seeing him sending a messenger to doe every thing that we see done in the world, sending a messenger to take away such a mans life, to giue another life and health, sending a messenger to remoue such a difficultie from one man,
All the Creatures both in heaven and earth Are like messengers that go to and from At his Commandment) who walks with God as knowing this providence of his, that sets the Angels awork, all the hosts, all the particulars of them in their kind, to do this business and that business? Who walks with God, as seeing him sending a Messenger to do every thing that we see done in the world, sending a Messenger to take away such a men life, to give Another life and health, sending a Messenger to remove such a difficulty from one man,
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who sees him as such a God, that is able to hold the windes in his fist? Who lookes vpon him as such a God? The breath of a man, that is lesse then the winde, he holds it in his fist,
who sees him as such a God, that is able to hold the winds in his fist? Who looks upon him as such a God? The breath of a man, that is less then the wind, he holds it in his fist,
and envie, that is like a violent water, that overflowes all, and that carries all before it? Yet he that laps the waters as a garment, he is able to restraine them wheresoever he findes them.
and envy, that is like a violent water, that overflows all, and that carries all before it? Yet he that laps the waters as a garment, he is able to restrain them wheresoever he finds them.
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That is; (as the originall shewes more clearely) as one that hath founded the great and waightie earth vpon nothing? Sayth he, that God (when a mans spirit hath instabilitie,
That is; (as the original shows more clearly) as one that hath founded the great and weighty earth upon nothing? Say he, that God (when a men Spirit hath instability,
and inconstancy in it naturally,) he that establisheth the earth vpon nothing, making a mightie building where there was no foundation, he can establish thy spirit too.
and inconstancy in it naturally,) he that Establisheth the earth upon nothing, making a mighty building where there was no Foundation, he can establish thy Spirit too.
but vpon the thinne ayre, that, you know, is not able to support it, but he onely sayth to the earth stand there) is he not able to support a man in any case? See now the Lord in this greatnesse of his.
but upon the thin air, that, you know, is not able to support it, but he only say to the earth stand there) is he not able to support a man in any case? See now the Lord in this greatness of his.
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But who walkes as seeing him thus in his greatnesse, and in his All-sufficiencie? For all these doe but expresse the All-sufficiencie of God. Beloved, if we did it,
But who walks as seeing him thus in his greatness, and in his All-sufficiency? For all these do but express the All-sufficiency of God. beloved, if we did it,
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why are our hearts discouraged? Why doe wee hang downe our heads vpon every occasion, when troubles come? If we see the Lord in his All-sufficiencie, he is able to stay our hearts,
why Are our hearts discouraged? Why do we hang down our Heads upon every occasion, when Troubles come? If we see the Lord in his All-sufficiency, he is able to stay our hearts,
What though he suffer his Church to be over-runne with enemies for a time? What though he suffer men to prevayle against it, (as you see how the Adversaries prevayle against the Church of God by their strength) yet,
What though he suffer his Church to be overrun with enemies for a time? What though he suffer men to prevail against it, (as you see how the Adversaries prevail against the Church of God by their strength) yet,
You may either apply it to the Churches, or to your own particular cases. (And to giue you yet an instāce of these sensible things.) When the disease prevayled farre on Hezekiah; sayth the Lord, thou seest Hezekiah what I can do, I will make the shadow to goe backwards. Thinke with thy selfe;
You may either apply it to the Churches, or to your own particular cases. (And to give you yet an instance of these sensible things.) When the disease prevailed Far on Hezekiah; say the Lord, thou See Hezekiah what I can do, I will make the shadow to go backwards. Think with thy self;
Though the disease be gone thus farre, yet I, that make the shadow to goe backwards, am I not able to make thy disease to returne? And so we may say of any trouble,
Though the disease be gone thus Far, yet I, that make the shadow to go backwards, am I not able to make thy disease to return? And so we may say of any trouble,
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If the Lord be wish vs, why is it thus? Why is Israell oppressed? Sayth the Lord to Gideon, thou shalt see what I am able to doe, when the Fleece is dry, all the ea•th shall be wet,
If the Lord be wish us, why is it thus? Why is Israel oppressed? Saith the Lord to gideon, thou shalt see what I am able to do, when the Fleece is dry, all the ea•th shall be wet,
Beloved, consider, if you beleeue Gods All-sufficiencie, and consider, if thou dost thus know him in his greatnes, what though the motions be exceeding great and strong that come against the Church,
beloved, Consider, if you believe God's All-sufficiency, and Consider, if thou dost thus know him in his greatness, what though the motions be exceeding great and strong that come against the Church,
Why should we regard men so much? Put the case, many Nations were against thee, thou wouldst looke vpon all those in comparison of God, as a drop of the Bucket,
Why should we regard men so much? Put the case, many nations were against thee, thou Wouldst look upon all those in comparison of God, as a drop of the Bucket,
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Art thou able to doe so, to see and know him thus in his greatnesse? if thou be not, certainly, thou art exceeding short of seeing God in his All-sufficiencie. So much for this time. FINIS.
Art thou able to do so, to see and know him thus in his greatness? if thou be not, Certainly, thou art exceeding short of seeing God in his All-sufficiency. So much for this time. FINIS.
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ANother Vse, and deduction that we will draw from this poynt, that God is All-sufficient, is, to comfort vs in regard of our imperfect obedience. Wee ought not to thinke,
another Use, and deduction that we will draw from this point, that God is All-sufficient, is, to Comfort us in regard of our imperfect Obedience. we ought not to think,
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I may satisfie my selfe, (I doe but apply it by way of allusion) if I would haue Sacrifice in abundance, might I not haue it? If I were hungry after them, who could keepe them from me? We may say the same of the obedience of his children: If he were hungry. That is;
I may satisfy my self, (I do but apply it by Way of allusion) if I would have Sacrifice in abundance, might I not have it? If I were hungry After them, who could keep them from me? We may say the same of the Obedience of his children: If he were hungry. That is;
If he were desirous of perfect and absolute obedience, could he not haue it? Hath he not spirit enough? Hath he not grace enough to put into their hearts, that he might reape the full fruits of righteousnesse? And therefore, I say, in regard of Gods All-sufficiencie, he needs it not;
If he were desirous of perfect and absolute Obedience, could he not have it? Hath he not Spirit enough? Hath he not grace enough to put into their hearts, that he might reap the full fruits of righteousness? And Therefore, I say, in regard of God's All-sufficiency, he needs it not;
yea, when thy sinnes are many, what dost thou to him? If thou be righteous, what givest thou to him? or what receiues he at thy hands? Marke, you know, sinne and righteousnesse, are the two pathes that we walke in, those are all that trouble vs;
yea, when thy Sins Are many, what dost thou to him? If thou be righteous, what givest thou to him? or what receives he At thy hands? Mark, you know, sin and righteousness, Are the two paths that we walk in, those Are all that trouble us;
therefore let not your faith be weakned at this his administration of things, let not carnall feares possesse your hearts, to keepe you off from comming with boldnesse to him,
Therefore let not your faith be weakened At this his administration of things, let not carnal fears possess your hearts, to keep you off from coming with boldness to him,
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if God be thus All-sufficient, that what we doe comes not neere him, then all the Commandements that God giues to the sonnes of men, are for their good, and not for his profit.
if God be thus All-sufficient, that what we do comes not near him, then all the commandments that God gives to the Sons of men, Are for their good, and not for his profit.
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When a servant knowes that all is for his owne good, that he doth, he will goe about all the businesse his Maister imployeth him in with more chearefulnesse, because he loues himselfe;
When a servant knows that all is for his own good, that he does, he will go about all the business his Master employeth him in with more cheerfulness, Because he loves himself;
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for man could not be without it, he could not be religious without it, his heart could not keepe neere to God without it, it would soone be estranged from him, it would be over-growne with weeds,
for man could not be without it, he could not be religious without it, his heart could not keep near to God without it, it would soon be estranged from him, it would be overgrown with weeds,
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Beloved, all the Commandements of Sathan are for our hurt, we doe him service, as bond-slaues serue their Maisters, not for their owne profit, but for their Maisters.
beloved, all the commandments of Sathan Are for our hurt, we do him service, as bondslaves serve their Masters, not for their own profit, but for their Masters.
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If God be All-sufficient, then, when you performe any thing, doe not thinke that you giue any thing to the Lord, and so looke for recompence; (there is that secret Popery in every mans heart, that he thinkes when he hath done any speciall service to be rewarded for it) Indeede,
If God be All-sufficient, then, when you perform any thing, do not think that you give any thing to the Lord, and so look for recompense; (there is that secret Popery in every men heart, that he thinks when he hath done any special service to be rewarded for it) Indeed,
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For he is All-sufficient, there can be no addition made to him, and, sayth he, dost thou looke for any recompence? What doest thou else but giue to him of his owne? Shall a man merit in giving to the Lord the fruits of his owne Vineyard, the Apples of his owne Orchard? When as all the graces we haue, are but as streames springing from that fountaine that he hath put into vs;
For he is All-sufficient, there can be no addition made to him, and, say he, dost thou look for any recompense? What dost thou Else but give to him of his own? Shall a man merit in giving to the Lord the fruits of his own Vineyard, the Apples of his own Orchard? When as all the graces we have, Are but as streams springing from that fountain that he hath put into us;
therefore, when thou hast done thy best, say within thy selfe vnto thine owne heart; I am but an vnprofitable servant, I can looke for nothing for all this:
Therefore, when thou hast done thy best, say within thy self unto thine own heart; I am but an unprofitable servant, I can look for nothing for all this:
Now, that which is expressed here generally, I finde in other places, divided into these three particulars, where in the All-sufficiencie of God consists,
Now, that which is expressed Here generally, I find in other places, divided into these three particulars, where in the All-sufficiency of God consists,
and shewing you, that God is sufficient in all, and to answer those objections that mens hearts haue against his All-sufficiencie: for the heart is readie to object against these three, to haue sinnes forgiven, to be sanctified,
and showing you, that God is sufficient in all, and to answer those objections that men's hearts have against his All-sufficiency: for the heart is ready to Object against these three, to have Sins forgiven, to be sanctified,
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and to haue abundance of all good things, belonging to this present life: in all these he is All-sufficient, to fulfill all the desires of mens hearts.
and to have abundance of all good things, belonging to this present life: in all these he is All-sufficient, to fulfil all the Desires of men's hearts.
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My Beloved, it may be, when you heare this poynt, you will say, it is an easie thing to beleeue it, there is no difficultie in this, the Lord is All-sufficient to forgiue sinnes.
My beloved, it may be, when you hear this point, you will say, it is an easy thing to believe it, there is no difficulty in this, the Lord is All-sufficient to forgive Sins.
Who is able so fully to beleeue the forgiuenes of his sinnes, as he ought? Who is able to doe it when he is put to it? At the day of death, at the time of extremitie, at that time when the conscience stirres vp all his strength,
Who is able so Fully to believe the forgiveness of his Sins, as he ought? Who is able to do it when he is put to it? At the day of death, At the time of extremity, At that time when the conscience stirs up all his strength,
and, opposeth it selfe against him, when all his sinnes are presented vnto him in their colours, who is able then to beleeue it? therefore we had neede to finde out the All-sufficiencie of God in this:
and, Opposeth it self against him, when all his Sins Are presented unto him in their colours, who is able then to believe it? Therefore we had need to find out the All-sufficiency of God in this:
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If I were as man is, it could not be, but I should execute the fiercenesse of my wrath vpon Ephraim, who hath provoked me so exceedingly (for Ephraim was a part of Israell, and is put for all Israell; and the Prophet wrote this in the time of Ieroboam, the sonne of Ioash, when Israell abounded in sinnes,
If I were as man is, it could not be, but I should execute the fierceness of my wrath upon Ephraim, who hath provoked me so exceedingly (for Ephraim was a part of Israel, and is put for all Israel; and the Prophet wrote this in the time of Jeroboam, the son of Joash, when Israel abounded in Sins,
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because you measure me, and draw a scantling of me by your selues, when you haue gone to the vtmost of your thoughts, my thoughts exceede yours as much as heaven exceeds the earth.
Because you measure me, and draw a scantling of me by your selves, when you have gone to the utmost of your thoughts, my thoughts exceed yours as much as heaven exceeds the earth.
we can thinke and see no reason why he should pardon vs. Now, sayth the Lord, my thoughts goe beyond your thoughts as much as the distance is betweene heaven & earth.
we can think and see no reason why he should pardon us Now, say the Lord, my thoughts go beyond your thoughts as much as the distance is between heaven & earth.
So, when you haue made thus much vse of Gods mercy, yet still there is more behinde, still there is more and more mercy for you, there is a spring of mercy, there is no end of it.
So, when you have made thus much use of God's mercy, yet still there is more behind, still there is more and more mercy for you, there is a spring of mercy, there is no end of it.
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Who knowes the power of his wrath? so likewise, there is a power in his mercy ▪ as we see Rom. 9. 22. 23. (it is a place worth the considering for this purpose) What if God, to shew his wrath,
Who knows the power of his wrath? so likewise, there is a power in his mercy ▪ as we see Rom. 9. 22. 23. (it is a place worth the considering for this purpose) What if God, to show his wrath,
and to make his power known, will suffer with long patience, the vessels of wrath prepared for destructiō? (And the next verse is thus to be read, otherwise, you cannot make the sence perfect) and what if he would also, to shew the greatnesse of his power, declare the riches of his glory vpon the vessels of mercy, that he hath prepared to glory? (Marke) as God shewes the greatnes of his power in executing wrath vpon evill men;
and to make his power known, will suffer with long patience, the vessels of wrath prepared for destruction? (And the next verse is thus to be read, otherwise, you cannot make the sense perfect) and what if he would also, to show the greatness of his power, declare the riches of his glory upon the vessels of mercy, that he hath prepared to glory? (Mark) as God shows the greatness of his power in executing wrath upon evil men;
now to beleeue, that the mercy of God is higher then these sinnes, and that the depth of his mercy is deeper then they, This is to comprehend the length, and bredth,
now to believe, that the mercy of God is higher then these Sins, and that the depth of his mercy is Deeper then they, This is to comprehend the length, and breadth,
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though there be an emptines in thine heart? Therfore, thinke with thy selfe, what is the exceeding 〈 ◊ 〉 of his loue? It was a great loue that moved him to give Christ to vs;
though there be an emptiness in thine heart? Therefore, think with thy self, what is the exceeding 〈 ◊ 〉 of his love? It was a great love that moved him to give christ to us;
But you will say againe, What needs this perswasion of Gods All-sufficiencie in forgiving? This is but to open a dore of liberty, to make men more loose?
But you will say again, What needs this persuasion of God's All-sufficiency in forgiving? This is but to open a door of liberty, to make men more lose?
therefore we see in Rom. 6. concerning the abounding of grace (for so the objection stands) where sinne hath abo•nded, there grace hath abounded much more.
Therefore we see in Rom. 6. Concerning the abounding of grace (for so the objection Stands) where sin hath abo•nded, there grace hath abounded much more.
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for the abundance of grace kils sinne (for so the consequence stands) how shall we that are dead to sinne, li•e any longer therein? So that his answer stands thus;
for the abundance of grace kills sin (for so the consequence Stands) how shall we that Are dead to sin, li•e any longer therein? So that his answer Stands thus;
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and the more it kils sinne in you, the more it sanctifies you, and the more it drawes you to God. Therefore this is to be considered, to helpe vs against this objection, that there is a double feare;
and the more it kills sin in you, the more it Sanctifies you, and the more it draws you to God. Therefore this is to be considered, to help us against this objection, that there is a double Fear;
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the one is that which keepes vs from comming to God: The other is a feare that keepes vs from going out from God. Wee are very apt to exceede in the first feare,
the one is that which keeps us from coming to God: The other is a Fear that keeps us from going out from God. we Are very apt to exceed in the First Fear,
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Now, the feare that keepes vs from comming in to God, is a feare that he is a feare that he is not readie to forgiue, that he is not All-sufficient, that he hath not power enough of mercy to forgiue our sinnes, and to heale our infirmities;
Now, the Fear that keeps us from coming in to God, is a Fear that he is a Fear that he is not ready to forgive, that he is not All-sufficient, that he hath not power enough of mercy to forgive our Sins, and to heal our infirmities;
there is a feare that keepes vs off from going out from G•d, and that is, the more we beleeue this All-sufficiencie, the more we beleeue that happinesse is in him;
there is a Fear that keeps us off from going out from G•d, and that is, the more we believe this All-sufficiency, the more we believe that happiness is in him;
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the more we beleeue the riches of his mercy, and the abundance of his goodnesse, the more we feare to steppe out from him, to haue our hearts estranged from him, to haue our hearts sit loose.
the more we believe the riches of his mercy, and the abundance of his Goodness, the more we Fear to step out from him, to have our hearts estranged from him, to have our hearts fit lose.
and increaseth the second, it takes away the feare that keepes vs from comming in to God, and it increaseth the feare that keepes vs from going out from God. So much shall serue for this first, the All-sufficiencie of God, in forgiuing sinne.
and increases the second, it Takes away the Fear that keeps us from coming in to God, and it increases the Fear that keeps us from going out from God. So much shall serve for this First, the All-sufficiency of God, in forgiving sin.
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God is All-sufficient. He that is able to bid the light shine out of darknesse, sayth the Apostle, he is able to kindle a light in thy darke heart, where there is not a jot of goodnesse;
God is All-sufficient. He that is able to bid the Light shine out of darkness, say the Apostle, he is able to kindle a Light in thy dark heart, where there is not a jot of Goodness;
but with this difference, he makes not a violent impression, but a naturall impression, & therefore he doth it not by an onely immediate hand of his owne,
but with this difference, he makes not a violent impression, but a natural impression, & Therefore he does it not by an only immediate hand of his own,
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and he changeth a mans heart, so that he is carried willingly to the wayes of God, as the creature is carried by a naturall instinct to its owne place,
and he changes a men heart, so that he is carried willingly to the ways of God, as the creature is carried by a natural instinct to its own place,
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but, if the Lord change this heart of mine, and take away these lusts, if the Lord put another impr•ssion v•on on me, that is naturall to me, which is like that instinct he putteth into the creature,
but, if the Lord change this heart of mine, and take away these Lustiest, if the Lord put Another impr•ssion v•on on me, that is natural to me, which is like that instinct he putteth into the creature,
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But you will be readie to object, if the Lord be thus All-sufficient, if he be able thus to kindle light in the darke heart, to change a mans crooked and perverse spirit, to implant and ingraft such naturall habits,
But you will be ready to Object, if the Lord be thus All-sufficient, if he be able thus to kindle Light in the dark heart, to change a men crooked and perverse Spirit, to implant and ingraft such natural habits,
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why am I thus? why am I no more able to overcome my sinnes? why doe I fall backe so often to the same sinne? why doe I come short of the performance of such purposes and desires? why doe I finde so many things in my life contrary to the Rules of Sanctification,
why am I thus? why am I no more able to overcome my Sins? why do I fallen back so often to the same sin? why do I come short of the performance of such Purposes and Desires? why do I find so many things in my life contrary to the Rules of Sanctification,
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Thou must diligently attend vpon his ordinances, thou must observe and keepe them, thou must be carefull to abstaine from the occasions he bids thee abstaine from:
Thou must diligently attend upon his ordinances, thou must observe and keep them, thou must be careful to abstain from the occasions he bids thee abstain from:
if thou sayle in either of these, he hath made thee no promise to helpe thee with his All-sufficiencie. Sampson, as long as the Lord was with him, you know, had great strength, you know, the Lord tels him so long as he nourished his hayre,
if thou sail in either of these, he hath made thee no promise to help thee with his All-sufficiency. Sampson, as long as the Lord was with him, you know, had great strength, you know, the Lord tells him so long as he nourished his hair,
or, if againe, you will neglect prayer, and hearing, and sanctifying the Sabbath, if you will neglect to obserue the Rules that he hath appointed, in all these cases, the Lord withdrawes his All-sufficiencie. And therefore lay the fault where it is; That is; Vpon your selues.
or, if again, you will neglect prayer, and hearing, and sanctifying the Sabbath, if you will neglect to observe the Rules that he hath appointed, in all these cases, the Lord withdraws his All-sufficiency. And Therefore lay the fault where it is; That is; Upon your selves.
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Doe not say with thy selfe, it is because the Lord is not All-sufficient, but rather thinke, that he hath power to goe through the worke he hath appointed me to doe,
Do not say with thy self, it is Because the Lord is not All-sufficient, but rather think, that he hath power to go through the work he hath appointed me to do,
And therefore when he is willing to bestow a mercy, or a grace on vs, he doth as he did with Iacob, he leaves a lamenesse together with it, he will not so bestow it on vs, that he will make vs perfect,
And Therefore when he is willing to bestow a mercy, or a grace on us, he does as he did with Iacob, he leaves a lameness together with it, he will not so bestow it on us, that he will make us perfect,
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Consider with thy selfe, that the Lord many times suffereth vs to see changes in our liues & conversations, that by them we may learne to know him better, and our selues also;
Consider with thy self, that the Lord many times suffers us to see changes in our lives & conversations, that by them we may Learn to know him better, and our selves also;
so that every change in a mans state, and the falling into sinne, and the rising againe, leades a man to some new knowledge of God, and of himselfe also, to a new experimentall knowledge,
so that every change in a men state, and the falling into sin, and the rising again, leads a man to Some new knowledge of God, and of himself also, to a new experimental knowledge,
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I say, we learne to know God, and our selues also the better, and for these causes he leaues vs to those changes, that we may be gainers by them, and so we are.
I say, we Learn to know God, and our selves also the better, and for these Causes he leaves us to those changes, that we may be gainers by them, and so we Are.
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Therefore, my Beloved, build vpon this that he is All-sufficient. It may be, when thou goest about a worke thy selfe, thou findest it a difficult thing to overcome such a lust,
Therefore, my beloved, built upon this that he is All-sufficient. It may be, when thou goest about a work thy self, thou Findest it a difficult thing to overcome such a lust,
or the world? Is not the Lord the Master of them? As Paul sayth, 2 Cor. 12. though Sathan were the chiefe Buffetter, and the lusts of the flesh the messengers,
or the world? Is not the Lord the Master of them? As Paul say, 2 Cor. 12. though Sathan were the chief Buffetter, and the Lustiest of the Flesh the messengers,
So thinke with thy selfe, when thou art set on with a strong lust, with a temptation that seemes too hard for thee, say with thy selfe, this is a messenger from God, and I must goe to God, and beseech him to take it off, and rebuke it:
So think with thy self, when thou art Set on with a strong lust, with a temptation that seems too hard for thee, say with thy self, this is a Messenger from God, and I must go to God, and beseech him to take it off, and rebuke it:
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and lusts, nor in the power of a stranger, but onely in the Lords, who is Maister of them, whose messengers they are, he is able to rebuke and recall them, they are at his command,
and Lustiest, nor in the power of a stranger, but only in the lords, who is Master of them, whose messengers they Are, he is able to rebuke and Recall them, they Are At his command,
Againe, who is it that restrained thy lusts before? who is it that hath given thee any abilitie to thinke those good thoughts, to doe those good things? thou hadst not power in thy selfe, all was from the Lord. Therefore,
Again, who is it that restrained thy Lustiest before? who is it that hath given thee any ability to think those good thoughts, to do those good things? thou Hadst not power in thy self, all was from the Lord. Therefore,
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if he haue an All-sufficiencie in him, as he is All-sufficient to forgiue sinnes; so likewise, he is All-sufficient to sanctifie thee. Be not discouraged then:
if he have an All-sufficiency in him, as he is All-sufficient to forgive Sins; so likewise, he is All-sufficient to sanctify thee. Be not discouraged then:
Let not a man thinke with himselfe, oh, I shall never overcome it, I shall never be able to be so exact in the wayes of rightcousnesse, as I ought to be;
Let not a man think with himself, o, I shall never overcome it, I shall never be able to be so exact in the ways of righteousness, as I ought to be;
But for the power, and performance of it, this belongs to God. Therefore, Beloved, hence comes all the difficultie, that our hearts are not so perfect:
But for the power, and performance of it, this belongs to God. Therefore, beloved, hence comes all the difficulty, that our hearts Are not so perfect:
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it may be, thy heart is imperfect, it may be, there hath beene hypocrisie in thy heart, thou hast never beene willing to part with all, to serue him with a perfect heart,
it may be, thy heart is imperfect, it may be, there hath been hypocrisy in thy heart, thou hast never been willing to part with all, to serve him with a perfect heart,
But, when once thy heart is brought to sinceritie, doubt not that he will performe that thou lookest for on his part ▪ for it belongs to his part to giue thee power,
But, when once thy heart is brought to sincerity, doubt not that he will perform that thou Lookest for on his part ▪ for it belongs to his part to give thee power,
and they are all his, he is governour, and the disposer of them as he pleaseth ▪ and therefore, certainly, he is All-sufficient, he is able to provide all things for thee that thy heart can desire,
and they Are all his, he is governor, and the disposer of them as he Pleases ▪ and Therefore, Certainly, he is All-sufficient, he is able to provide all things for thee that thy heart can desire,
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there is an unnaturall thirst, as the thirst of a dropsie man, who desires exceeding much, and the more you giue him, still the more he desires, and is never satisfied.
there is an unnatural thirst, as the thirst of a dropsy man, who Desires exceeding much, and the more you give him, still the more he Desires, and is never satisfied.
there is, besides this, an vnnaturall desire of the soule, when a man doth long after abundance ▪ now, Beloved, doe not looke that the Lord should satisfie this,
there is, beside this, an unnatural desire of the soul, when a man does long After abundance ▪ now, beloved, do not look that the Lord should satisfy this,
nay, the best way, in this case, is not to satisfie, but to take from our desires ▪ as we say of the Boulemeia, that disease wherein a man eates much, that is called Caninus appetitus, and likewise, in the dropsie, the one excessiuely eates, and the other excessiuely drinkes;
nay, the best Way, in this case, is not to satisfy, but to take from our Desires ▪ as we say of the Boulemeia, that disease wherein a man eats much, that is called Caninus Appetitus, and likewise, in the dropsy, the one excessively eats, and the other excessively drinks;
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If God be All-sufficient for these outward things, why am I thus crossed? why doe I suffer these afflictions? why are they not removed from me? To this I answer briefly.
If God be All-sufficient for these outward things, why am I thus crossed? why do I suffer these afflictions? why Are they not removed from me? To this I answer briefly.
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as we see Ier. 42. that whole Chapter, the Captaine there, and the rest of the people, they reckoned it an exceeding great misery, a very great affliction to continue in Ierusalem, they had a great desire to goe downe into Egypt, but the Lord tels them, they were very much deceived:
as we see Jeremiah 42. that Whole Chapter, the Captain there, and the rest of the people, they reckoned it an exceeding great misery, a very great affliction to continue in Ierusalem, they had a great desire to go down into Egypt, but the Lord tells them, they were very much deceived:
for this misery shall be for your good, sayth he, but, if you will needs goe downe into Egypt, when you thinke to haue abundance of all things there, you shall meete with the Sword,
for this misery shall be for your good, say he, but, if you will needs go down into Egypt, when you think to have abundance of all things there, you shall meet with the Sword,
Certainly, the Lord is All-sufficient, he will with-hold no good thing, but it is not alwayes good to haue such an afflictiō removed, perhaps, it were better for thee to beare it, it were better for thee to lye vnder it,
Certainly, the Lord is All-sufficient, he will withhold no good thing, but it is not always good to have such an affliction removed, perhaps, it were better for thee to bear it, it were better for thee to lie under it,
we doe, in this case, many times with the Lord, as the children of the Prophets dealt with Elisha; they would needs goe to seeke the body of Eliah, Elisha forbad them,
we do, in this case, many times with the Lord, as the children of the prophets dealt with Elisha; they would needs go to seek the body of Elijah, Elisha forbade them,
but still they were importunate, sayth he, if you will needs goe, goe, but they lost their labour, they had better to haue taken his counsell at the first:
but still they were importunate, say he, if you will needs go, go, but they lost their labour, they had better to have taken his counsel At the First:
and to be content with the want of such a comfort, to be content to suffer such a defect in our estate, in our bodies, in our businesse, we are still importunate with him, sometimes he hearkens to vs, he suffers the thing to be done,
and to be content with the want of such a Comfort, to be content to suffer such a defect in our estate, in our bodies, in our business, we Are still importunate with him, sometime he hearkens to us, he suffers the thing to be done,
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yet it is a cup of thy Fathers providing, it is that which the Lord, that loues thee, hath ordained, it is that which the Lord, that wants nothing, who is able enough to take it from thee,
yet it is a cup of thy Father's providing, it is that which the Lord, that loves thee, hath ordained, it is that which the Lord, that Wants nothing, who is able enough to take it from thee,
if there be such riches in God, such an All-sufficiency in him, why is it not better with me? why am I not in a higher condition? To this, I answer. First;
if there be such riches in God, such an All-sufficiency in him, why is it not better with me? why am I not in a higher condition? To this, I answer. First;
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A man that hath beene truely humbled and brought home to God, that hath tasted and seene how gracious the Lord is, that hath had experience of his owne sinne,
A man that hath been truly humbled and brought home to God, that hath tasted and seen how gracious the Lord is, that hath had experience of his own sin,
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and know this, that God giues no man all things, but hath mingled his comforts, he hath dispensed them diversly, as we see in 1 Sam. 1. in that case betweene Hannah, and Peninnah, Hannah had the loue of her husband,
and know this, that God gives no man all things, but hath mingled his comforts, he hath dispensed them diversely, as we see in 1 Sam. 1. in that case between Hannah, and Peninnah, Hannah had the love of her husband,
And so it was with Leah and Rachell, the one, you know, had children, and wanted her husbands loue, the other had a greater abundance of loue, but shee was barren.
And so it was with Leah and Rachel, the one, you know, had children, and wanted her Husbands love, the other had a greater abundance of love, but she was barren.
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Consider with thy selfe, that the varieties of the sufficiencies that God giues to men, that he placeth some in a higher degree and some in a lower, to some he giues greater gifts, to some lesser, some he makes rich,
Consider with thy self, that the varieties of the Sufficiencies that God gives to men, that he places Some in a higher degree and Some in a lower, to Some he gives greater Gifts, to Some lesser, Some he makes rich,
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for the Lord, out of his almightie power, is able to doe it, that the desire may be satisfied as much, they may be filled in a lower condition as well as in a greater, thou shalt feele no more want,
for the Lord, out of his almighty power, is able to do it, that the desire may be satisfied as much, they may be filled in a lower condition as well as in a greater, thou shalt feel no more want,
What can a man desire more but to be satisfied? And therein God is All-sufficient, there is in him an All-sufficiencie to fill every Creature in his owne spheare,
What can a man desire more but to be satisfied? And therein God is All-sufficient, there is in him an All-sufficiency to fill every Creature in his own sphere,
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Consider, that he that hath much, yet there is nothing his, but the sinceritie wherewith a man hath vsed that which he hath, werewith he performes all that he doth:
Consider, that he that hath much, yet there is nothing his, but the sincerity wherewith a man hath used that which he hath, wherewith he performs all that he does:
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while he is on the stage of this world, is accepted according to his faithfulnes, every man shall be rewarded according to his faithfulnes, every man shall be rewarded according to his faithfulnes and sinceritie:
while he is on the stage of this world, is accepted according to his faithfulness, every man shall be rewarded according to his faithfulness, every man shall be rewarded according to his faithfulness and sincerity:
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therefore content thy selfe with a lower condition, say not that God is not All-sufficient, because thou hast not a higher degree 〈 ◊ 〉 thou seest here is an All-sufficiencie in God, to p•eserue thee in all comfort, and to defend thee from all evill.
Therefore content thy self with a lower condition, say not that God is not All-sufficient, Because thou hast not a higher degree 〈 ◊ 〉 thou See Here is an All-sufficiency in God, to p•eserue thee in all Comfort, and to defend thee from all evil.
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He is All-sufficient in forgiving; He is All-sufficient in sanctifying vs; And he is All-sufficient, in providing for vs whatsoever we want. So much for this time. FINIS.
He is All-sufficient in forgiving; He is All-sufficient in sanctifying us; And he is All-sufficient, in providing for us whatsoever we want. So much for this time. FINIS.
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THE FIFTH SERMON. GENESIS 17. 1. I am God All-sufficient. YOu know, where we left; We proceed to that which remaines, that wee may finish the poynt at this time.
THE FIFTH SERMON. GENESIS 17. 1. I am God All-sufficient. YOu know, where we left; We proceed to that which remains, that we may finish the point At this time.
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There remaine but these two Deductions from this, that God is All-sufficient. First; This should leade vs to a further knowledge of the insufficiencie of the Creature.
There remain but these two Deductions from this, that God is All-sufficient. First; This should lead us to a further knowledge of the insufficiency of the Creature.
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(That we will first doe, and after it we will adde but a tryall to all that we haue said, to see whether we be indeede perswaded of that All-sufficiencie, that is in God, and of that vanitie,
(That we will First doe, and After it we will add but a trial to all that we have said, to see whither we be indeed persuaded of that All-sufficiency, that is in God, and of that vanity,
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for if the end be the perfection, and the end to which every creature is carried, is without it selfe, it must needs be, that, it hath no perfection, nor excellency within it selfe:
for if the end be the perfection, and the end to which every creature is carried, is without it self, it must needs be, that, it hath no perfection, nor excellency within it self:
The Almightie God himselfe, the All-sufficient God, that hath no efficient cause, and, by consequent, no end without himselfe, he may doe all for himselfe,
The Almighty God himself, the All-sufficient God, that hath no efficient cause, and, by consequent, no end without himself, he may do all for himself,
but goes out of it selfe, and out of every creature besides, to that Ocean of happines, from whence it must receiue all the perfection it hath, I say, therein consists the beatitude, and blessednesse of the Creature. Secondly.
but Goes out of it self, and out of every creature beside, to that Ocean of happiness, from whence it must receive all the perfection it hath, I say, therein consists the beatitude, and blessedness of the Creature. Secondly.
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and therefore it must needs be emptie, so this is another Reason, which you shall finde in Eccles. 2. Every creature, naming divers of them, the Sunne and the waters, and the winde, the severall generations of the creatures, whereof one goeth, and another succeedeth;
and Therefore it must needs be empty, so this is Another Reason, which you shall find in Eccles. 2. Every creature, naming diverse of them, the Sun and the waters, and the wind, the several generations of the creatures, whereof one Goes, and Another succeedeth;
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And he prou•s it by this, The Sunne riseth, and sets, and is never at quiet, the Clouds goe about by their circuits, and never remaine still in their places, the water is still ranning to and fro, some Rivers are running to the Sea, some running out of it,
And he prou•s it by this, The Sun Riseth, and sets, and is never At quiet, the Clouds go about by their circuits, and never remain still in their places, the water is still ranning to and from, Some rivers Are running to the Sea, Some running out of it,
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or any thing moues it selfe from one place to another, it is out of a desire, out of an appetite to be there rather then in the place where it is, there is no appetite or desire but of something that is wanting:
or any thing moves it self from one place to Another, it is out of a desire, out of an appetite to be there rather then in the place where it is, there is no appetite or desire but of something that is wanting:
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and some lesse, which is an argument that there is something else without the creature that hath a Sea of perfection, that is full of goodnesse, full of excellency,
and Some less, which is an argument that there is something Else without the creature that hath a Sea of perfection, that is full of Goodness, full of excellency,
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if that be wanting, if God withhold his hand, that there is not an influence into it, the Creature languisheth according to the proportion of that defect;
if that be wanting, if God withhold his hand, that there is not an influence into it, the Creature Languishes according to the proportion of that defect;
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Man himselfe is emptie, and so all other creatures besides are, there is no happines to be found in them, there is no satisfaction, there is no contentment to the soule of a man.
Man himself is empty, and so all other creatures beside Are, there is no happiness to be found in them, there is no satisfaction, there is no contentment to the soul of a man.
for what serue they to but to maintain the body? and what doth the body serue for but for the soule? and if this were all, what should become of the principall part of man, that which is indeede the man himselfe? Besides, it cannot consist in credit, in estimation, in honour,
for what serve they to but to maintain the body? and what does the body serve for but for the soul? and if this were all, what should become of the principal part of man, that which is indeed the man himself? Beside, it cannot consist in credit, in estimation, in honour,
I might goe through many others, but I will rather confirme all this to you, that I haue said of the emptines of the Creature, by that testimony that is without all exception, That is;
I might go through many Others, but I will rather confirm all this to you, that I have said of the emptiness of the Creature, by that testimony that is without all exception, That is;
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By the testimony of God himselfe, even the testimony of the Scriptures, in Eccles. 1. 2. where the scope of the Wiseman is to set out this poynt, that we are now vpon; That is; The emptinesse of the Creature. First;
By the testimony of God himself, even the testimony of the Scriptures, in Eccles. 1. 2. where the scope of the Wiseman is to Set out this point, that we Are now upon; That is; The emptiness of the Creature. First;
There is in the Creature an excesse of vanitie, as you know, that is the height of the Hebrew Superlatiue, vanitie of vaniti•s. Besides, it signifieth a heape of vanities, a nest of vanities, a wondrous exceeding great vanitie, such as he knew not how to expresse what that vanitie is that is in the Creature.
There is in the Creature an excess of vanity, as you know, that is the height of the Hebrew Superlative, vanity of vaniti•s. Beside, it signifies a heap of vanities, a nest of vanities, a wondrous exceeding great vanity, such as he knew not how to express what that vanity is that is in the Creature.
Beloved, it is a vaine thing, we say, that cannot profit, and therefore we see in the 2. verse, What remaines to a man of all his travels, or what avayles it,
beloved, it is a vain thing, we say, that cannot profit, and Therefore we see in the 2. verse, What remains to a man of all his travels, or what avails it,
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or what profits it, according to that in the Gospell, which is the best expression of it? Sayth our Saviour, Put the case thou hadst all the good things in the world, that all the glory of the world, that all the riches in the world were in thy possession,
or what profits it, according to that in the Gospel, which is the best expression of it? Saith our Saviour, Put the case thou Hadst all the good things in the world, that all the glory of the world, that all the riches in the world were in thy possession,
Let vs consider (for what can we doe better since we are vpon this argument) what arguments the holy Ghost vseth to perswade vs of this truth, that there is nothing but emptinesse in the Creature.
Let us Consider (for what can we do better since we Are upon this argument) what Arguments the holy Ghost uses to persuade us of this truth, that there is nothing but emptiness in the Creature.
for all of vs thinke there is too much in the Creature, we should not seeke it as we doe, our thoughts and affections should not be so much stirred about it as they are,
for all of us think there is too much in the Creature, we should not seek it as we do, our thoughts and affections should not be so much stirred about it as they Are,
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I say, consider the arguments which the holy Ghost vseth, I will but name the places in briefe to you, you may reade them in these two Chapters at your leasure, it will much helpe to bring them to your memory.
I say, Consider the Arguments which the holy Ghost uses, I will but name the places in brief to you, you may read them in these two Chapters At your leisure, it will much help to bring them to your memory.
first, a great instabilitie in them, one generation commeth, and another goeth, the Sunne riseth, and the Sunne setteth, there is nothing constant vnder the Sunne.
First, a great instability in them, one generation comes, and Another Goes, the Sun Riseth, and the Sun sets, there is nothing constant under the Sun.
Indeede, in grace there is some thing new, there is a new Creature, there are all things new within and without, there is a new Iudgement, a new Conscience, new affections, every thing is new, all things are become new there.
Indeed, in grace there is Some thing new, there is a new Creature, there Are all things new within and without, there is a new Judgement, a new Conscience, new affections, every thing is new, all things Are become new there.
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Let him that hath grace, looke about him, and there is some thing new, he comes into a new Company, he is brought into a new world, his eye sees things, his eare heares things that never entred into any mans heart. That is;
Let him that hath grace, look about him, and there is Some thing new, he comes into a new Company, he is brought into a new world, his eye sees things, his ear hears things that never entered into any men heart. That is;
Looke on the depth of those mysteries, looke on the consolations of the spirit, still there is some thing new in all the wayes of God, that belong to the new Creature, still thou shalt haue a fresh renewed vigor in every thing, that satisfieth the soule of a man,
Look on the depth of those Mysteres, look on the consolations of the Spirit, still there is Some thing new in all the ways of God, that belong to the new Creature, still thou shalt have a fresh renewed vigor in every thing, that Satisfieth the soul of a man,
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and now there were two things wherein Salomon did excell, which all men would desire vpō earth. That is; Greatnesse of Wisedome; And, secondly, Greatnesse of estate;
and now there were two things wherein Solomon did excel, which all men would desire upon earth. That is; Greatness of Wisdom; And, secondly, Greatness of estate;
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and see whether the arguments that are taken from thence, be not strong arguments to expresse the vanitie of all things under the Sunne; Sayth he, I was a King in Ierusalem, a mightie man,
and see whither the Arguments that Are taken from thence, be not strong Arguments to express the vanity of all things under the Sun; Say he, I was a King in Ierusalem, a mighty man,
for that is another thing.) Now the question is this, among the Creatures wherein vanitie is seene, sayth he, he that increaseth knowledge, increaseth sorrow:
for that is Another thing.) Now the question is this, among the Creatures wherein vanity is seen, say he, he that increases knowledge, increases sorrow:
for when a man is a wise man, he findes many defects, he sees all the miseries a-farre off that are comming vpon him, he lookes to all the corners of his vnhappines, which are hid from another that is foolish.
for when a man is a wise man, he finds many defects, he sees all the misery's afar off that Are coming upon him, he looks to all the corners of his unhappiness, which Are hid from Another that is foolish.
And therefore, sayth he, the more that a man seeth, the more misery he seeth, and the more misery he seeth, the more his griefe is increased and multiplied.
And Therefore, say he, the more that a man sees, the more misery he sees, and the more misery he sees, the more his grief is increased and multiplied.
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for he sees many defects, he seeth many things out of order, many things in his owne soule, many things in his own family, many things in the Common-wealth, many things in the Church, many things in the course of nature,
for he sees many defects, he sees many things out of order, many things in his own soul, many things in his own family, many things in the Commonwealth, many things in the Church, many things in the course of nature,
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and vndoe him before he is a-ware, he is full of gray harres, and knowes it not, as it is sayd of Ephraim. These are the fruits of folly, he is precipitate,
and undo him before he is aware, he is full of grey harres, and knows it not, as it is said of Ephraim. These Are the fruits of folly, he is precipitate,
and runs into mischiefe, he fals into quick-sands, and hath not eyes to discerne it, So he that increaseth folly, on the other side, likewise, he increaseth griefe.
and runs into mischief, he falls into quicksands, and hath not eyes to discern it, So he that increases folly, on the other side, likewise, he increases grief.
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Now for the other, for the matter of his estate, I will be very briefe in it, you shall finde there, that he proues a vanitie in that, by an induction, going through all the particulars almost that the sonnes of men enioy vnder the Sunne.
Now for the other, for the matter of his estate, I will be very brief in it, you shall find there, that he Proves a vanity in that, by an induction, going through all the particulars almost that the Sons of men enjoy under the Sun.
And first he beginnes with Laughter & Iollitie, that which commonly every man seekes after, sayth he, I thought, I would indevour my selfe to see if there were any contentment to be found in that, but it is not there, sayth he, I sayd of Laughter thou art mad,
And First he begins with Laughter & Jollity, that which commonly every man seeks After, say he, I Thought, I would endeavour my self to see if there were any contentment to be found in that, but it is not there, say he, I said of Laughter thou art mad,
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and of Ioy, what is this that thou dost? These three things he sayth concerning Iollitie, concerning that carnall mirth, wherewith men refresh themselues. First;
and of Joy, what is this that thou dost? These three things he say Concerning Jollity, Concerning that carnal mirth, wherewith men refresh themselves. First;
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because it sets a man a-worke vpon trifles, when he hath greater things in hand, madnes, you know, is humorous, exulting and reioycing in vaine things,
Because it sets a man awork upon trifles, when he hath greater things in hand, madness, you know, is humorous, exulting and rejoicing in vain things,
or his wealth, but bestowes himselfe in picking of flowers, or in doing some idle things, sayth he, there is a madnes in this to consider, that in the middest of sinne,
or his wealth, but bestows himself in picking of flowers, or in doing Some idle things, say he, there is a madness in this to Consider, that in the midst of sin,
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so, sayth he, I found this is jollitie and carnall mirth, it breeds stupor, and takes away all taste and relish from me, that as a man that tasts sweete things, is not able to finde the relish of his Beere or Meate;
so, say he, I found this is jollity and carnal mirth, it breeds stupor, and Takes away all taste and relish from me, that as a man that tastes sweet things, is not able to find the relish of his Beer or Meat;
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After this, I sought all pleasant things; I made my selfe Paradises; That is; Orchards, and Vineyards, and Gardens. Likewise, I sought Singing men, and singing women.
After this, I sought all pleasant things; I made my self Paradises; That is; Orchards, and Vineyards, and Gardens. Likewise, I sought Singing men, and singing women.
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They draw a man on to sensible and outward things, to corporall things, they abstract and withdraw his minde from God, and from wisedome, and from spirituall things;
They draw a man on to sensible and outward things, to corporal things, they abstract and withdraw his mind from God, and from Wisdom, and from spiritual things;
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this I found, sayth he, that the more I had to doe with them, the more my wisedome forsooke me, the more I tooke hold of folly, the more it grew vpon me, the worse I was by medling with them,
this I found, say he, that the more I had to do with them, the more my Wisdom forsook me, the more I took hold of folly, the more it grew upon me, the Worse I was by meddling with them,
and by being conversant with them. Secondly; Sayth he, I found an emptinesse in all; I found them emptie Cisternes, I looked for contentment in them, but I found none. Thirdly;
and by being conversant with them. Secondly; Say he, I found an emptiness in all; I found them empty Cisterns, I looked for contentment in them, but I found none. Thirdly;
not so onely, but I found a vexation of spirit, for that which is sayd of Riches, that they are Thornes, (they are such Thornes as doe not onely choke the good seede,
not so only, but I found a vexation of Spirit, for that which is said of Riches, that they Are Thorns, (they Are such Thorns as do not only choke the good seed,
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for how could he finde that there, which was not there? for if God had ever sowne any happinesse in the Creature, he might haue reaped it from the creature,
for how could he find that there, which was not there? for if God had ever sown any happiness in the Creature, he might have reaped it from the creature,
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for, sayth he, who hasted after outward things more then I? the meaning is this, I indevoured, to the vttermost of my power, to finde out contentment in the Creature, who could doe it more, with more diligence, who could hast after outward things more,
for, say he, who hasted After outward things more then I? the meaning is this, I endeavoured, to the uttermost of my power, to find out contentment in the Creature, who could do it more, with more diligence, who could hast After outward things more,
or, put case I could know what he would proue, who knowes what his sonne may proue? So that all this estate that I haue gotten, it shall not stay with them, it may be:
or, put case I could know what he would prove, who knows what his son may prove? So that all this estate that I have got, it shall not stay with them, it may be:
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fire, if be out of its place, water, if it be out of its place, it is still wrastling, (though for a time it may be kept there) till it returne to its owne place;
fire, if be out of its place, water, if it be out of its place, it is still wrestling, (though for a time it may be kept there) till it return to its own place;
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Looke vpon the whole vniverse, and see the varietie of the Creatures vnder the Sunne, with the Creatures and the workes of the Creatures, this I finde, that wisedome is best of all;
Look upon the Whole universe, and see the variety of the Creatures under the Sun, with the Creatures and the works of the Creatures, this I find, that Wisdom is best of all;
and the most foolish, the same event befals them, the same sicknesse, the same troubles, and vexation, the same death, as dyes the one, so dyes the other; That is;
and the most foolish, the same event befalls them, the same sickness, the same Troubles, and vexation, the same death, as dies the one, so dies the other; That is;
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There is a vanitie in them then, but to enioy them with weaned affections, this, sayth he, I found to be the wisest thing vnder the Sun, rather then to heape vp,
There is a vanity in them then, but to enjoy them with weaned affections, this, say he, I found to be the Wisest thing under the Sun, rather then to heap up,
To see a contrary fulnesse in him, I must runne briefly through this, Labour to see him in his greatnesse, labour to see him in all his Attributes, to see him in his vnchangeablenes, to see him in his eternitie, in his power, in his providence.
To see a contrary fullness in him, I must run briefly through this, Labour to see him in his greatness, labour to see him in all his Attributes, to see him in his unchangeableness, to see him in his eternity, in his power, in his providence.
You shall see in Psal. 102. 21. what vse the Psalmist there makes of the Attributes of God; I said O my God, take me not away in the midst of my dayes, thy yeares indure from generation to generation, thou hast before times laid the foundations of the earth,
You shall see in Psalm 102. 21. what use the Psalmist there makes of the Attributes of God; I said Oh my God, take me not away in the midst of my days, thy Years endure from generation to generation, thou hast before times laid the foundations of the earth,
And so, likewise, when thou seest thy inabilitie to doe any thing, when thou seest that weakenesse in the Creature, that it is not able to bring any enterprise to passe, then looke vpon his providence,
And so, likewise, when thou See thy inability to do any thing, when thou See that weakness in the Creature, that it is not able to bring any enterprise to pass, then look upon his providence,
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My Beloved, the serious setting of our selues to consider the providence of God, and his almightie power, will discover to vs his All-sufficiencie more then any thing besides.
My beloved, the serious setting of our selves to Consider the providence of God, and his almighty power, will discover to us his All-sufficiency more then any thing beside.
and, if there be an end of it, he must guide it, and leade it to the end, otherwise, he should leaue the building imperfect, otherwise he should but begin a worke,
and, if there be an end of it, he must guide it, and lead it to the end, otherwise, he should leave the building imperfect, otherwise he should but begin a work,
Besides, how is it that you see things sitted one to another as they are? Is it not the providence of God? When vousee the wheeles of a Watch fitted one to another,
Beside, how is it that you see things sitted one to Another as they Are? Is it not the providence of God? When vousee the wheels of a Watch fitted one to Another,
Even so it is in nature, you see a fitting of one thing to another, in the body, in the Creatures, in every thing in all the senses, in the Sunne with the ayre, in the eye with the light and the colours, with the transparent medium.
Even so it is in nature, you see a fitting of one thing to Another, in the body, in the Creatures, in every thing in all the Senses, in the Sun with the air, in the eye with the Light and the colours, with the transparent medium.
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and if there were divers principles of things, that swerue this way, and that way, there would be a division in the nature of things, there would not be a vnitie,
and if there were diverse principles of things, that swerve this Way, and that Way, there would be a division in the nature of things, there would not be a unity,
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and therefore it is impossible, that any thing should be totally by accident. And therefore, I say, whensoever you finde this, it is so farre from being casuall,
and Therefore it is impossible, that any thing should be totally by accident. And Therefore, I say, whensoever you find this, it is so Far from being casual,
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and is to be ascribed to him, and hence it is, that the Lord vsually in the dispensing and administring of contingent things, he turnes things rather by accidentall causes, by casuall things,
and is to be ascribed to him, and hence it is, that the Lord usually in the dispensing and administering of contingent things, he turns things rather by accidental Causes, by casual things,
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And therefore, I say, when you see such a vanitie in the Creatures, labour to see the more fulnes in God; if there be such an emptines, such a mutabilitie, such an instabilitie in the Creature, looke vpon his immutabilitie,
And Therefore, I say, when you see such a vanity in the Creatures, labour to see the more fullness in God; if there be such an emptiness, such a mUTABILITY, such an instability in the Creature, look upon his immutability,
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and to be perswaded of it, to think with thy selfe, there is not the least thing without this, there is not the least Creature that makes a motion, this way,
and to be persuaded of it, to think with thy self, there is not the least thing without this, there is not the least Creature that makes a motion, this Way,
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I would willingly adde but this one word concerning the tryall, when we haue said so much of the All-sufficiencie of God, and of the emptines of the Creature, All the question is now how farre we practice this:
I would willingly add but this one word Concerning the trial, when we have said so much of the All-sufficiency of God, and of the emptiness of the Creature, All the question is now how Far we practice this:
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First, if a man beleeue that All-sufficiencie that is in God, why doth he terminate his affections in the Creature? If there be nothing in the Creature,
First, if a man believe that All-sufficiency that is in God, why does he terminate his affections in the Creature? If there be nothing in the Creature,
but emptines, why doe you loue the Creature? why doe you feare the Creature? why doe you reioyce in the Creature immediately as you doe? Beloved, if there be nothing in that,
but emptiness, why do you love the Creature? why do you Fear the Creature? why do you rejoice in the Creature immediately as you do? beloved, if there be nothing in that,
It is that which is said of Shisack, 2 Chron. 12. he was but the viall, through which Gods wrath was powred vpon Israell; so it was true of Cyrus, he was but the viall, through which Gods goodnesse was powred vpon Israell. If you did looke vpon every man, vpon every friend,
It is that which is said of Shisack, 2 Chronicles 12. he was but the vial, through which God's wrath was poured upon Israel; so it was true of Cyrus, he was but the vial, through which God's Goodness was poured upon Israel. If you did look upon every man, upon every friend,
for that is but the viall: It would cause you againe not to be proud of the friendship of men, not to be secure in them, not to trust in them, not to thinke your selues safe in them:
for that is but the vial: It would cause you again not to be proud of the friendship of men, not to be secure in them, not to trust in them, not to think your selves safe in them:
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but, because when he looked to Naball, he forgat God, he saw not God setting Naball a-worke to giue such an answer, he looked not to Naball as a viall, but as if he had beene the principall in the action in hand,
but, Because when he looked to Nabal, he forgot God, he saw not God setting Nabal awork to give such an answer, he looked not to Nabal as a vial, but as if he had been the principal in the actium in hand,
and therefore he was ready to fly vpon him with impatience (as you know how angry he was with him) but when Shemei did curse him, he had reason, he thought, to be quiet,
and Therefore he was ready to fly upon him with impatience (as you know how angry he was with him) but when Shimei did curse him, he had reason, he Thought, to be quiet,
If we doe beleeue there is an All-sufficiencie in God, why doe we goe out from him to take in present commodities, to avoyde present dangers? Why doe we not serue him with the losse of all these? For if he be All-sufficient, it is no matter what thou loosest, thou hast enough, if thou hast him.
If we do believe there is an All-sufficiency in God, why do we go out from him to take in present commodities, to avoid present dangers? Why do we not serve him with the loss of all these? For if he be All-sufficient, it is no matter what thou loosest, thou hast enough, if thou hast him.
You may see it in Paul (to resemble it to you, to shew you what I would haue said) sayth he, we serue the living God, we take much paines in our Ministery, we suffer much,
You may see it in Paul (to resemble it to you, to show you what I would have said) say he, we serve the living God, we take much pains in our Ministry, we suffer much,
Moses, when he might haue had present commoditie, he left all, he left the Court of Pharaoh, he left Egypt, and went emptie away, he did not turne aside to these present Commodities,
Moses, when he might have had present commodity, he left all, he left the Court of Pharaoh, he left Egypt, and went empty away, he did not turn aside to these present Commodities,
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because he thought God was All-sufficient; God speakes to him, vpon that occasion, feare not Abraham, thou art in a strange Countrey, where thou hast no body to provide for thee,
Because he Thought God was All-sufficient; God speaks to him, upon that occasion, Fear not Abraham, thou art in a strange Country, where thou hast no body to provide for thee,
What are these but particulars? this sticking vpon particulars is a signe we thinke him not All-sufficient. Isa. 60. 10. See what an expression there is for matter of meanes, He that walkes in darkenesse,
What Are these but particulars? this sticking upon particulars is a Signen we think him not All-sufficient. Isaiah 60. 10. See what an expression there is for matter of means, He that walks in darkness,
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he that walkes in darknesse, and hath no light, yet, if God be All-sufficient, put the case, there be no meanes at all, put the case there be vtter emptines, that there be not a sparke of light,
he that walks in darkness, and hath no Light, yet, if God be All-sufficient, put the case, there be no means At all, put the case there be utter emptiness, that there be not a spark of Light,
Againe, if we thinke him to be All-sufficient, when we loose any particular means, it is but the scattering of a beame, it is but the breaking of a Bucket,
Again, if we think him to be All-sufficient, when we lose any particular means, it is but the scattering of a beam, it is but the breaking of a Bucket,
if he be All-sufficient? When he said to Paul, that all the soules with him should be safe, you see, there were divers meanes, all were not able to swim to the shore,
if he be All-sufficient? When he said to Paul, that all the Souls with him should be safe, you see, there were diverse means, all were not able to swim to the shore,
So the Lord brings things to passe in a strange manner, sometimes one way, sometimes another, he breakes in peeces many times the Ship, that, we thinke, should bring vs to shore, but casts vs on such boards as we did not expect;
So the Lord brings things to pass in a strange manner, sometime one Way, sometime Another, he breaks in Pieces many times the Ship, that, we think, should bring us to shore, but Cast us on such boards as we did not expect;
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And so likewise, if God be All-sufficient, if he be thus exceeding great, consider, if thou see thine owne vilenesse, thy ignorance, thy emptinesse, in comparison of him.
And so likewise, if God be All-sufficient, if he be thus exceeding great, Consider, if thou see thine own vileness, thy ignorance, thy emptiness, in comparison of him.
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whether art thou able to say thus when thou lookest vpon God in his greatnes? First, art thou able to say, I haue not the vnderstanding of a man in me; That is;
whither art thou able to say thus when thou Lookest upon God in his greatness? First, art thou able to say, I have not the understanding of a man in me; That is;
Canst thou see the emptinesse, and vanitie of thy owne knowledge? Canst thou learne not to murmur against God, in any of his wayes? Canst thou learne to captivate,
Canst thou see the emptiness, and vanity of thy own knowledge? Canst thou Learn not to murmur against God, in any of his ways? Canst thou Learn to captivate,
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as Iob did, saying, I haue heretofore taken exceptions, and murmured, and was discontented, and wondered at the wayes of God, and the workes of his hands, I haue done this once,
as Job did, saying, I have heretofore taken exceptions, and murmured, and was discontented, and wondered At the ways of God, and the works of his hands, I have done this once,
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Art thou able to say, that he is holy in all his wayes, and in this to see the greatnesse of God, and thy owne folly and weakenes? Canst thou say, that thou art but dust, and ashes, and to say it in good earnest? Canst thou looke on thy selfe as on a vile Creature,
Art thou able to say, that he is holy in all his ways, and in this to see the greatness of God, and thy own folly and weakness? Canst thou say, that thou art but dust, and Ashes, and to say it in good earnest? Canst thou look on thy self as on a vile Creature,
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as Peter did, saying, Goe from me: for I am a sinfull man? Then I will beleeue, that thou hast seene God in his greatnes, I will beleeue that thou hast seene him in his All-sufficiency, that he hath represented himselfe by his spirit into thy soule, in some measure,
as Peter did, saying, Go from me: for I am a sinful man? Then I will believe, that thou hast seen God in his greatness, I will believe that thou hast seen him in his All-sufficiency, that he hath represented himself by his Spirit into thy soul, in Some measure,
whether thou hast experience, whether thou hast practised this doctrine, that we haue delivered of the All-sufficiencie of God, and of the emptines of the Creature.
whither thou hast experience, whither thou hast practised this Doctrine, that we have Delivered of the All-sufficiency of God, and of the emptiness of the Creature.
Moreover, if God be All-sufficient, why are we then so readie to knock at other mens dores? Why are we then so readie to goe to the Creature, to seeke helpe,
Moreover, if God be All-sufficient, why Are we then so ready to knock At other men's doors? Why Are we then so ready to go to the Creature, to seek help,
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and seeking to him? for, if he be All-sufficient, thou shouldst be abundant in prayer, thou wouldst take little time to looke to others, thy chiefe busines would be to looke to him, not onely in praying to him,
and seeking to him? for, if he be All-sufficient, thou Shouldst be abundant in prayer, thou Wouldst take little time to look to Others, thy chief business would be to look to him, not only in praying to him,
Againe, if thou thinke him to be All-sufficient, why art thou not content to be at his immediate finding? Put the case, he deprive thee of all things else,
Again, if thou think him to be All-sufficient, why art thou not content to be At his immediate finding? Put the case, he deprive thee of all things Else,
if he strip thee of all thy wealth, of thy libertie, of thy friends, so that thou canst looke for nothing but immediately at his hands, to feede thee as he feeds the Ravens, and the Lyons; if he be All-sufficient, why dost thou not trust in him, in such a case, and rest vpon him?
if he strip thee of all thy wealth, of thy liberty, of thy Friends, so that thou Canst look for nothing but immediately At his hands, to feed thee as he feeds the Ravens, and the Lyons; if he be All-sufficient, why dost thou not trust in him, in such a case, and rest upon him?
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or dutie to doe, either belonging to God, or man, why dost thou not resolue vpon the doing of it, without looking to the consequence whatsoever it be? For, my Beloved, if he be All-sufficient, then all our care should be nothing but to doe our dutie,
or duty to do, either belonging to God, or man, why dost thou not resolve upon the doing of it, without looking to the consequence whatsoever it be? For, my beloved, if he be All-sufficient, then all our care should be nothing but to do our duty,
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and so, if thou beleeue God to be All-sufficient, thou wilt seeke no more but to finde out what thy dutie is, what rule thou oughtest to walke by, what service thou owest to man in such a case,
and so, if thou believe God to be All-sufficient, thou wilt seek no more but to find out what thy duty is, what Rule thou Ought to walk by, what service thou owest to man in such a case,
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but when thy wit is over-running thy dutie, and thou lookest to the consequence (if I doe this and this, this will befall me) that is a signe thou thinkest not God to be All-sufficient, thou thinkest thy Maister cannot provide for thee,
but when thy wit is overrunning thy duty, and thou Lookest to the consequence (if I do this and this, this will befall me) that is a Signen thou Thinkest not God to be All-sufficient, thou Thinkest thy Master cannot provide for thee,
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but thou thinkest I shall be poore, when I haue done his service, and therefore I will provide for my selfe, I shall want comforts, I shall haue enemies come in vpon me;
but thou Thinkest I shall be poor, when I have done his service, and Therefore I will provide for my self, I shall want comforts, I shall have enemies come in upon me;
if thy Maister be a Sunne, a Shield, and a Buckler, and an exceeding great reward, and thou beleevest him to be so, thou wouldst finde out onely thy dutie,
if thy Master be a Sun, a Shield, and a Buckler, and an exceeding great reward, and thou Believest him to be so, thou Wouldst find out only thy duty,
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So you see the three men did, we haue resolved that we will not worship thine Image, and whereas you tell vs of casting vs into a burning fiery Fornace, that we care not for, God is able to deliver vs, they did see Gods All-sufficiencie, and therefore they did the dutie.
So you see the three men did, we have resolved that we will not worship thine Image, and whereas you tell us of casting us into a burning fiery Furnace, that we care not for, God is able to deliver us, they did see God's All-sufficiency, and Therefore they did the duty.
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Certainely, Belovid, in any difficult case, no man will doe his dutie, except he be perswaded that God is All-sufficient; Those three men would never haue refused to worship the Idoll,
Certainly, beloved, in any difficult case, no man will do his duty, except he be persuaded that God is All-sufficient; Those three men would never have refused to worship the Idol,
it was enough for him to doe his dutie, for the consequence of it, he left it to God: for he knew he was All-sufficient. You see, God watched over them, and delivered them all.
it was enough for him to do his duty, for the consequence of it, he left it to God: for he knew he was All-sufficient. You see, God watched over them, and Delivered them all.
And so likewise, in refusing to eate of the Kings meate, Daniell would not pollute himselfe, it was not lawfull for him being a Iew, it might haue cost him life,
And so likewise, in refusing to eat of the Kings meat, Daniell would not pollute himself, it was not lawful for him being a Iew, it might have cost him life,
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but certainly, sayth he, deliverance shall come to the Church, one way, or other, God is All-sufficient; Herevpon she resolueth, saying in effect, whatsoever be the consequence, I will doe it, it is my dutie.
but Certainly, say he, deliverance shall come to the Church, one Way, or other, God is All-sufficient; Hereupon she resolveth, saying in Effect, whatsoever be the consequence, I will do it, it is my duty.
God will be All-sufficient vnto vs, that is his promise, and he requires of vs, that we should be perfect with him, he will be All-sufficient to them that depend vpon him, he will be wholly theirs that will be wholly his.
God will be All-sufficient unto us, that is his promise, and he requires of us, that we should be perfect with him, he will be All-sufficient to them that depend upon him, he will be wholly theirs that will be wholly his.
So the maine point that we haue to handle, is that which God requires on our parts, without which we haue no interest in his Covenant, namely, that we be sincere and perfect, but before I come to handle this poynt, which is the maine, I will touch an observation or two by the way.
So the main point that we have to handle, is that which God requires on our parts, without which we have no Interest in his Covenant, namely, that we be sincere and perfect, but before I come to handle this point, which is the main, I will touch an observation or two by the Way.
Looke how a mans faith in Gods promises, and in his providence, is more or lesse, looke how he hath found, by his experience, God to be more sufficient to him,
Look how a men faith in God's promises, and in his providence, is more or less, look how he hath found, by his experience, God to be more sufficient to him,
The reason why men walke not constantly, and perfectly with God, is because they loue themselues inordinately, they thinke to provide better for themselues:
The reason why men walk not constantly, and perfectly with God, is Because they love themselves inordinately, they think to provide better for themselves:
when a man is fully perswaded of Gods All-sufficiencie, it answers all those false reasonings, all those deceitfull arguments that selfeloue is readie to bring to vs, vpon every occasion;
when a man is Fully persuaded of God's All-sufficiency, it answers all those false reasonings, all those deceitful Arguments that Self-love is ready to bring to us, upon every occasion;
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when any command is presented vnto vs, when any thing is to be done, run to this principle, to be perswaded of Gods All-sufficiencie, that shall helpe thee to doe every dutie, that shall preserue thee from every sinne:
when any command is presented unto us, when any thing is to be done, run to this principle, to be persuaded of God's All-sufficiency, that shall help thee to do every duty, that shall preserve thee from every sin:
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and many times it comes that we are to performe this dutie in particular cases, consider seriously then of the strength of this principle, that God is All-sufficient; it will make thee able to doe the dutie throughly.
and many times it comes that we Are to perform this duty in particular cases, Consider seriously then of the strength of this principle, that God is All-sufficient; it will make thee able to do the duty thoroughly.
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What though thou be a looser in thy profit, as Amaziah was? is not he able to giue thee fourescore talents, sayth the Prophet to him? What though thou be a looser in thy pleasures, that thou loose,
What though thou be a looser in thy profit, as Amaziah was? is not he able to give thee fourescore Talents, say the Prophet to him? What though thou be a looser in thy pleasures, that thou lose,
and troubles, and affl•ctions, when we meete with them in right and straight wayes, and surely, the way to performe this dutie is to be perswaded of Gods All-sufficiencie, let a man thinke that God is able to defend and carry him out, that he is able to keepe him in the time of those sufferings, that it is he that keepes the keyes of the prison doore, that opens,
and Troubles, and affl•ctions, when we meet with them in right and straight ways, and surely, the Way to perform this duty is to be persuaded of God's All-sufficiency, let a man think that God is able to defend and carry him out, that he is able to keep him in the time of those sufferings, that it is he that keeps the keys of the prison door, that Opens,
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or punishment vpon vs, but it is he that doth it by the creature, and that will inable a man to beare any crosse, to passe through all varietie of conditions,
or punishment upon us, but it is he that does it by the creature, and that will inable a man to bear any cross, to pass through all variety of conditions,
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Beloved, this is a speciall thing, men loose their liues, they loose that blessed opportunitie they haue to grow rich in good workes, that when every day they might adde much to their treasure, to their reckoning against the day of Iudgement,
beloved, this is a special thing, men lose their lives, they lose that blessed opportunity they have to grow rich in good works, that when every day they might add much to their treasure, to their reckoning against the day of Judgement,
and advantage, and not to others good? it is because they thinke they must be carefull to provide for their owne esta•e, to looke to themselues ▪ they haue no bodie else to doe it:
and advantage, and not to Others good? it is Because they think they must be careful to provide for their own esta•e, to look to themselves ▪ they have no body Else to do it:
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let a man be perswaded that God takes care for him, that riches are as the shadow that followes the substance of a mans perfect ailking with God, that it is he that giues them, it is he that dispenseth them, it is he that giues the reward, the wages belongs to him, the care of the worke onely belongs to vs;
let a man be persuaded that God Takes care for him, that riches Are as the shadow that follows the substance of a men perfect ailking with God, that it is he that gives them, it is he that dispenseth them, it is he that gives the reward, the wages belongs to him, the care of the work only belongs to us;
if a man would deny himselfe, and be a looser many times in his calling, be content to doe many things for the profit of others, to vse those talents that God that given him, not for his owne,
if a man would deny himself, and be a looser many times in his calling, be content to do many things for the profit of Others, to use those Talents that God that given him, not for his own,
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but for his Maisters advantage ▪ I say, if he would doe this, he should finde God All-sufficient, and the perswasion of his All-sufficiencie is that that strengthens a man,
but for his Masters advantage ▪ I say, if he would do this, he should find God All-sufficient, and the persuasion of his All-sufficiency is that that strengthens a man,
But this you may take for a sure rule, there is never any dutie that shall cost a man any perill, that shall cost him any labour, any losse that a man will be willing to doe, without the perswasion of Gods All-sufficiencie, he never doth it without this perswasion, he never fayles in it but as farre as he fayles in the beliefe of this. For example.
But this you may take for a sure Rule, there is never any duty that shall cost a man any peril, that shall cost him any labour, any loss that a man will be willing to do, without the persuasion of God's All-sufficiency, he never does it without this persuasion, he never fails in it but as Far as he fails in the belief of this. For Exampl.
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Abraham when he was put on the hardest taske, to leaue his Countrey, and his Fathres house, he was perswaded that God would be with him, & would blesse him:
Abraham when he was put on the Hardest task, to leave his Country, and his Fathres house, he was persuaded that God would be with him, & would bless him:
as when he went downe into Egypt, he denied Sarah to be his wife, what was the cause of this sinne? but because he was afraid, the God could not defend him.
as when he went down into Egypt, he denied Sarah to be his wife, what was the cause of this sin? but Because he was afraid, the God could not defend him.
And so David, how many hard taskes went he through, with all chearefulnesse, and constancie? but when he began to fayle of this perswasion, that God was able to deliver him from Saul, and to bring him into the Kingdome,
And so David, how many hard tasks went he through, with all cheerfulness, and constancy? but when he began to fail of this persuasion, that God was able to deliver him from Saul, and to bring him into the Kingdom,
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then he beginnes to step out from that dutie, and way of obedience, that he should haue walked in, to flie to Achis, &c. Therefore the way, I say, to make our hearts perfect with God, is to increase this perswasion of Gods All-sufficiencie. Now this we should doe especially at these times,
then he begins to step out from that duty, and Way of Obedience, that he should have walked in, to fly to Achish, etc. Therefore the Way, I say, to make our hearts perfect with God, is to increase this persuasion of God's All-sufficiency. Now this we should do especially At these times,
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for what is the Sacrament, but the seale of the Covenant, on both parts? It is the seale of the Covenant, on Gods part, he promiseth to be All-sufficient, and the Sacrament seales this to you;
for what is the Sacrament, but the seal of the Covenant, on both parts? It is the seal of the Covenant, on God's part, he promises to be All-sufficient, and the Sacrament Seals this to you;
As this is the Covenant, on Gods part, that is sealed to vs in the Sacrament, so you must remember, that you put to your seale likewise, to confirme the condition of the Covenant, on your part:
As this is the Covenant, on God's part, that is sealed to us in the Sacrament, so you must Remember, that you put to your seal likewise, to confirm the condition of the Covenant, on your part:
for all Covenants must be mutuall, they must be betweene two parties, and remember, that thou put thy seale to it, that thou renew with God the Covenant, that thou hast made to walke before him perfectly. Now, the end of the Sacrament, is to remember this, doe this, sayth Christ, in remembrance of me; as if he should say;
for all Covenants must be mutual, they must be between two parties, and Remember, that thou put thy seal to it, that thou renew with God the Covenant, that thou hast made to walk before him perfectly. Now, the end of the Sacrament, is to Remember this, do this, say christ, in remembrance of me; as if he should say;
Another point I desire to obserue, before I come to handle the maine, is from these words, walke before me, &c. it is a metaphor I finde very frequently vsed in Scriptures,
another point I desire to observe, before I come to handle the main, is from these words, walk before me, etc. it is a metaphor I find very frequently used in Scriptures,
therefore walke perfectly before me, it is as if he had said, Abraham, I meane to be a good Maister to thee, I meane to giue thee sufficient wages, thou shalt want nothing thou needest;
Therefore walk perfectly before me, it is as if he had said, Abraham, I mean to be a good Master to thee, I mean to give thee sufficient wages, thou shalt want nothing thou Needest;
now be thou carefull to doe thy worke, be not idle, sit not still, but be working (for that is intimated by walking ) to walke is still to be acting in some thing, still to be working, to be in employment,
now be thou careful to do thy work, be not idle, fit not still, but be working (for that is intimated by walking) to walk is still to be acting in Some thing, still to be working, to be in employment,
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and not sit still, so that this is intimated to vs, when he sayth, walke before me, that the whole course of this life is like a Iourney from one place to another.
and not fit still, so that this is intimated to us, when he say, walk before me, that the Whole course of this life is like a Journey from one place to Another.
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likewise, in particular, it tends either to this good dutie, or to avoyde this particular sinne, to this or that particular service of God, of Sathan, or of our selues, every action we doe.
likewise, in particular, it tends either to this good duty, or to avoid this particular sin, to this or that particular service of God, of Sathan, or of our selves, every actium we do.
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So that not onely the greater actions (marke it) but even the lesser, every one of them, it is like a pace in a Iourney, which that I may make plaine to you, you must know, that all the actions we do, either be actions that belong to our generall,
So that not only the greater actions (mark it) but even the lesser, every one of them, it is like a pace in a Journey, which that I may make plain to you, you must know, that all the actions we do, either be actions that belong to our general,
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Now take the lowest and the meanest action, your eating and drinking, your sleepe and recreation, they all are steps that tend to this Iourney, that tend to this scope, they are steppes, every one of them is a step nearer to God, and to heaven, if they be rightly vsed;
Now take the lowest and the Meanest actium, your eating and drinking, your sleep and recreation, they all Are steps that tend to this Journey, that tend to this scope, they Are steps, every one of them is a step nearer to God, and to heaven, if they be rightly used;
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so, I say, it is in these common actions, that we make lesse account of, our sleeping, our eating, our drinking, our recreation, every one of them, is a steppe in the Iourney.
so, I say, it is in these Common actions, that we make less account of, our sleeping, our eating, our drinking, our recreation, every one of them, is a step in the Journey.
for in particular Iourneys, as from Thebes to Athens, there is a straight path-way to walke to it, &c. These particulars we will expresse to you in this course of a Christian life. First;
for in particular Journeys, as from Thebes to Athens, there is a straight pathway to walk to it, etc. These particulars we will express to you in this course of a Christian life. First;
and that is to grace, we travaile to grace, we travaile to the service, and glory of God, and we travaile to salvation, these I finde in the Scripture to be the ends,
and that is to grace, we travail to grace, we travail to the service, and glory of God, and we travail to salvation, these I find in the Scripture to be the ends,
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And last of all, looke at the reward, looke at salvation, which is the end of that Iourney, there is no question of the two former, that the end is grace, and righteousnes; there is more question of the latter,
And last of all, look At the reward, look At salvation, which is the end of that Journey, there is no question of the two former, that the end is grace, and righteousness; there is more question of the latter,
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and this is the scope of his preaching, he was sent to open their eyes, that they might turne from darknes to light, from the power of Sathan to God, that they might receiue the forgiuenes of sinnes,
and this is the scope of his preaching, he was sent to open their eyes, that they might turn from darkness to Light, from the power of Sathan to God, that they might receive the forgiveness of Sins,
Marke it, that they may turne from darknes to light, there you see the scope is light; because, without light, a man cannot see his way, Grace helpes a man in his Iourney, as light doth:
Mark it, that they may turn from darkness to Light, there you see the scope is Light; Because, without Light, a man cannot see his Way, Grace helps a man in his Journey, as Light does:
and advancement, and then lastly, that they may receiue forgiuenes, and inheritance amongst them that are sanctified by faith in me; there is the reward:
and advancement, and then lastly, that they may receive forgiveness, and inheritance among them that Are sanctified by faith in me; there is the reward:
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So likewise you finde it expressed Philip. 3. 14. Paul, sayth he, pressed hard toward the marke, for what purpose? for the price of the high calling of God in Christ, there you see that the ayme that Paul had in following hard to the marke, you see there was a marke that he aymed at,
So likewise you find it expressed Philip. 3. 14. Paul, say he, pressed hard towards the mark, for what purpose? for the price of the high calling of God in christ, there you see that the aim that Paul had in following hard to the mark, you see there was a mark that he aimed At,
and that he had expressed before to be found in the righteousnesse that is in Christ, and, sayth he, that I might obtaine the price of the high calling, the price (that is) the wages;
and that he had expressed before to be found in the righteousness that is in christ, and, say he, that I might obtain the price of the high calling, the price (that is) the wages;
as a man that runs a race, there is a price propounded to him, and when he hath finished the race, he obtaines it, sayth he, this is one of my ends to obtaine the price:
as a man that runs a raze, there is a price propounded to him, and when he hath finished the raze, he obtains it, say he, this is one of my ends to obtain the price:
So, my Beloved, in the journey you must make this account, you travaile towards grace, that is the scope that you ayme at, againe, your end is to serue God, to seeke his glory, that all your actions may tend to it,
So, my beloved, in the journey you must make this account, you travail towards grace, that is the scope that you aim At, again, your end is to serve God, to seek his glory, that all your actions may tend to it,
though they haue but one Iourneys end, yet there are different places, from which euery of them travaileth, according to the different sinnes, to which they are inclined, some men had need to travaile from covetousnes, some men againe, from prodigalitie, these seeme to goe contrary wayes,
though they have but one Journeys end, yet there Are different places, from which every of them Travaileth, according to the different Sins, to which they Are inclined, Some men had need to travail from covetousness, Some men again, from prodigality, these seem to go contrary ways,
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yet both ayme at the same Iourneys end, as two men that intend to come to London, one comes out of Kent, another comes out of the North, these men seeme to goe contrary, one goes North, and the other South, yet both agree in their Iourneys end;
yet both aim At the same Journeys end, as two men that intend to come to London, one comes out of Kenned, Another comes out of the North, these men seem to go contrary, one Goes North, and the other South, yet both agree in their Journeys end;
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and so likewise it is to be considered, that we travaile from damnation, that every steppe that a man takes in the way of righteousnesse, it is so many steppes from death to life, he is so much neerer his Iourneys end:
and so likewise it is to be considered, that we travail from damnation, that every step that a man Takes in the Way of righteousness, it is so many steps from death to life, he is so much nearer his Journeys end:
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So there is another way that other men travaile, that looke at sinne, at destruction. I doe but set one by another, that you may learne to know the difference:
So there is Another Way that other men travail, that look At sin, At destruction. I do but Set one by Another, that you may Learn to know the difference:
So in every mans particular calling, that course that God hath fixed to every man, that he hath prescribed to every particular man, to some longer, to some shorter, this is the distance of a mans Iourney.
So in every men particular calling, that course that God hath fixed to every man, that he hath prescribed to every particular man, to Some longer, to Some shorter, this is the distance of a men Journey.
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and againe, the course that God hath appointed every man he must fulfill, and serue God in his time, this is the distance and the space of this Iourney. Againe;
and again, the course that God hath appointed every man he must fulfil, and serve God in his time, this is the distance and the Molle of this Journey. Again;
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for a man must haue some thing to hold him vp, when he walkes, the ground vpon which he walkes, is the time of this life in this world, the latitude of this life, that God hath afforded to every man, that is the field,
for a man must have Some thing to hold him up, when he walks, the ground upon which he walks, is the time of this life in this world, the latitude of this life, that God hath afforded to every man, that is the field,
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we see in the world great varietie of men, and varietie of courses, that is the ground, the space allotted to him, he may walke whither he will, he may walke which way he pleaseth.
we see in the world great variety of men, and variety of courses, that is the ground, the Molle allotted to him, he may walk whither he will, he may walk which Way he Pleases.
In a wildernes, there is ground enough, but there is no path, but when you goe to a certaine place, there must be alwayes a certaine way, a certaine high way, a path that leades to it:
In a Wilderness, there is ground enough, but there is no path, but when you go to a certain place, there must be always a certain Way, a certain high Way, a path that leads to it:
for he is the day-starre, springing from on high, that guides our feete in the way of peace, without him you cannot come to heaven, you cannot come to the throne of grace: so he is said to be the way:
for he is the daystar, springing from on high, that guides our feet in the Way of peace, without him you cannot come to heaven, you cannot come to the throne of grace: so he is said to be the Way:
Againe, the spirit is said to be the way, walke in the spirit; That is; walke according to the guidance of the spirit, follow the direction of the spirit;
Again, the Spirit is said to be the Way, walk in the Spirit; That is; walk according to the guidance of the Spirit, follow the direction of the Spirit;
So that the way is, when, in the name of Christ, when, out of respect to him, we walke by the direction of the spirit, in the wayes of Gods Commandements, when we obserue the rule.
So that the Way is, when, in the name of christ, when, out of respect to him, we walk by the direction of the Spirit, in the ways of God's commandments, when we observe the Rule.
first, there is a certaine tract that God hath made for vs to walke in, a certaine path that he hath chalked out, that which he hath described in his Word, that which all the Saints haue trodden before vs, both those that lived in former times, whose examples are related to vs,
First, there is a certain tract that God hath made for us to walk in, a certain path that he hath chalked out, that which he hath described in his Word, that which all the Saints have trodden before us, both those that lived in former times, whose Examples Are related to us,
First, there is a tract that God himselfe hath made, the way of his judgements are sine vestigijs &c. but the way of his Commandements are as a beaten tract, as a beaten roade;
First, there is a tract that God himself hath made, the Way of his Judgments Are sine vestigijs etc. but the Way of his commandments Are as a beaten tract, as a beaten road;
and likewise by the course of all the Saints, which is like a beaten way that is trodden by many thousands, from generation to generation, that is one thing that you are to looke •o•see,
and likewise by the course of all the Saints, which is like a beaten Way that is trodden by many thousands, from generation to generation, that is one thing that you Are to look •o•see,
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These steppes of Gods Commandements, I say, it is hard to finde them out, except there be a particular gift given him even as you see, there is a gift given to the dogge to finde out the hare, to follow her steppes, there is a certaine sagacitie given to that Creature, that another wants, by which it followes the steppes of the hare, which way soever she goes: (I may vse it for a similitude, a farre-off expression) So, I say, there is a sagacitie given to the Saints, a certaine new qualitie, that others want, by which they are able to finde out the steppes of Gods way;
These steps of God's commandments, I say, it is hard to find them out, except there be a particular gift given him even as you see, there is a gift given to the dog to find out the hare, to follow her steps, there is a certain sagacity given to that Creature, that Another Wants, by which it follows the steps of the hare, which Way soever she Goes: (I may use it for a similitude, a far-off expression) So, I say, there is a sagacity given to the Saints, a certain new quality, that Others want, by which they Are able to find out the steps of God's Way;
Therefore David prayes so oft that God would teach him the•e wayes, that he would make his way plaine before him, that he would direct him, &c. As acknowledging that he was not able of himselfe to finde it out,
Therefore David prays so oft that God would teach him the•e ways, that he would make his Way plain before him, that he would Direct him, etc. As acknowledging that he was not able of himself to find it out,
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for what purpose wee came into the world, namely, to goe a Iourney, not to sit still, not to be idle, we are to travaile a part of this Iourney every day,
for what purpose we Come into the world, namely, to go a Journey, not to fit still, not to be idle, we Are to travail a part of this Journey every day,
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and so goe on in it without examination, whereas you must know this, that every man by nature is set in a wrong way as soone as he comes into the world, wherein he travailes,
and so go on in it without examination, whereas you must know this, that every man by nature is Set in a wrong Way as soon as he comes into the world, wherein he travails,
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for this must be a speciall consideration, no man hath this without choice, and not onely so, that is not onely meant, to take it into consideration, that is naturall,
for this must be a special consideration, no man hath this without choice, and not only so, that is not only meant, to take it into consideration, that is natural,
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So that, I say, thou maist know, whether thou choosest the way of Gods commandements, what dost thou when any suggestion comes from the holy Ghost, that tels thee, this dutie ought to be done, this sinne ought to be abstained from, art thou obedient to it? When thou art admonished by thy friend, that tels thee, this is not the way, this is an error, this is an obliquitie, art thou ready to turne out of it? art thou glad of such an advertisement? When thou hearest rules given thee out of the Word, from day to day, from Sabbath to Sabbath, art thou willing to practice them,
So that, I say, thou Mayest know, whither thou choosest the Way of God's Commandments, what dost thou when any suggestion comes from the holy Ghost, that tells thee, this duty ought to be done, this sin ought to be abstained from, art thou obedient to it? When thou art admonished by thy friend, that tells thee, this is not the Way, this is an error, this is an obliquity, art thou ready to turn out of it? art thou glad of such an advertisement? When thou Hearst rules given thee out of the Word, from day to day, from Sabbath to Sabbath, art thou willing to practice them,
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that is, a man is to consider every step he takes, is this right? Doth this tend towards such a Iourney or not? This pondering of our wayes, is exceeding necessary, it is that which David constantly practised Psal. 119. 36. I considered my wayes, that I might turn• my feete to thy testimonies. I considered my wayes; that is;
that is, a man is to Consider every step he Takes, is this right? Does this tend towards such a Journey or not? This pondering of our ways, is exceeding necessary, it is that which David constantly practised Psalm 119. 36. I considered my ways, that I might turn• my feet to thy testimonies. I considered my ways; that is;
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when he is busied in his particular cal•ing, is it necessary that every particular action should be looked vpon, that he should haue this actuall thought, whither doth this step tend? I answer;
when he is busied in his particular cal•ing, is it necessary that every particular actium should be looked upon, that he should have this actual Thought, whither does this step tend? I answer;
by vertue of the first ayme that a man hath, though he think not of it, vpon every particular occasion, his heart goes on, he travailes towards the marke:
by virtue of the First aim that a man hath, though he think not of it, upon every particular occasion, his heart Goes on, he travails towards the mark:
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men are said to halt betweene two opinions, that is one kinde of halting, betweene two Religions, he goes slowly forward in either of them, that halts betweene two, he profits little, he goes slowly on.
men Are said to halt between two opinions, that is one kind of halting, between two Religions, he Goes slowly forward in either of them, that halts between two, he profits little, he Goes slowly on.
A man desires to serue God, and yet he desires to haue vaine glory, or desires to make vp an estate, &c. I say, these divers affections, these divers respects to divers objects,
A man Desires to serve God, and yet he Desires to have vain glory, or Desires to make up an estate, etc. I say, these diverse affections, these diverse respects to diverse objects,
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therefore you see men much drēched in worldly businesses, that are over-come with them, that are drowned in them, they goe slowly on in the wayes of Gods Commandements, that goe with one leg in Gods wayes, and another out of them:
Therefore you see men much drenched in worldly businesses, that Are overcome with them, that Are drowned in them, they go slowly on in the ways of God's commandments, that go with one leg in God's ways, and Another out of them:
And so likewise when one affection, and one desire shall be good, and another shall be lame, this causeth a halting in the wayes of God. And therefore,
And so likewise when one affection, and one desire shall be good, and Another shall be lame, this Causes a halting in the ways of God. And Therefore,
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if you would run, you must haue both feete whole, and sound, without lamenes, and both feete must he in the way ▪ When a man is thus disposed, he runs the wayes of Gods Commandements; that is;
if you would run, you must have both feet Whole, and found, without lameness, and both feet must he in the Way ▪ When a man is thus disposed, he runs the ways of God's commandments; that is;
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let him finde what is the cause of his halting, and of his slacknesse, if it be worldly mindednesse, the way to quicken him in his pace, is to weane his heart from the world;
let him find what is the cause of his halting, and of his slackness, if it be worldly Mindedness, the Way to quicken him in his pace, is to wean his heart from the world;
So, if thou wouldst goe the shortest way to happines, keepe the way of Gods Commandements, (if thou dost not know that, thou goest about, thou art a looser by it) that is the neerest way. For example;
So, if thou Wouldst go the Shortest Way to happiness, keep the Way of God's commandments, (if thou dost not know that, thou goest about, thou art a looser by it) that is the nearest Way. For Exampl;
So David, when he would goe out of the way, in his adultery, and murther, did he not goe about towards his happines? Was he not an exceeding great looser by it? You know how much it cost him, what great afflictions he had, the sword never departed from his house;
So David, when he would go out of the Way, in his adultery, and murder, did he not go about towards his happiness? Was he not an exceeding great looser by it? You know how much it cost him, what great afflictions he had, the sword never departed from his house;
the case was this, Asa would needs seeke to the King of Assyria, and the King of Damascus for helpe, it was a sinfull pollicie in him, it was a going about, he shuld haue kept the straight way,
the case was this, Asa would needs seek to the King of Assyria, and the King of Damascus for help, it was a sinful policy in him, it was a going about, he should have kept the straight Way,
and haue trusted God with it, when he would doe this, when he was crooked in his wayes, it was a leading about to his happines, the Prophet comes and tels him, the host of the King of Aram should escape out of his hands,
and have trusted God with it, when he would do this, when he was crooked in his ways, it was a leading about to his happiness, the Prophet comes and tells him, the host of the King of Aram should escape out of his hands,
that is, if a man will goe out of the way of Gods Commandements by any carnall pollicie and wisedome, it is not a plaine way, it is a way wherein he shall meet with one trouble or other, he shall meete with some snares there, he shall not goe safely in it.
that is, if a man will go out of the Way of God's commandments by any carnal policy and Wisdom, it is not a plain Way, it is a Way wherein he shall meet with one trouble or other, he shall meet with Some snares there, he shall not go safely in it.
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So that, my Beloved, you may take that for a sure rule, when a man goes out of Gods wayes, he is not safe, he is subiect to some snare, to some 〈 ◊ 〉 ▪ where in he may be taken:
So that, my beloved, you may take that for a sure Rule, when a man Goes out of God's ways, he is not safe, he is Subject to Some snare, to Some 〈 ◊ 〉 ▪ where in he may be taken:
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and trouble, yet when all is summed vp, that will bring him soonest to his journeys end, he shall come soonest to happinesse and quiet that way, he that takes the fairest course, by probabilitie in carnall wisedome,
and trouble, yet when all is summed up, that will bring him soonest to his journeys end, he shall come soonest to happiness and quiet that Way, he that Takes the Fairest course, by probability in carnal Wisdom,
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perhaps thou maiest, but yet, I say, thou goest about, thou art no gainer by this, it shall be paid thee home in arrerages, thou shalt loose it in the long race, thou shalt finde, that he that goes the plaine way, shal come before thee to thy journeys end, to the happines that we all ayme at;
perhaps thou Mayest, but yet, I say, thou goest about, thou art no gainer by this, it shall be paid thee home in arrearages, thou shalt lose it in the long raze, thou shalt find, that he that Goes the plain Way, shall come before thee to thy journeys end, to the happiness that we all aim At;
that is certaine still, he that keepes the right way, he takes the shortest way to happinesse, he that thinkes he takes a wiser course then God, and therefore will decline those troubles, by wynded wayes, that another brings vpoā himselfe by keeping the plaine way, I say, he shall finde himselfe deceived, he goes about towards his happinesse.
that is certain still, he that keeps the right Way, he Takes the Shortest Way to happiness, he that thinks he Takes a Wiser course then God, and Therefore will decline those Troubles, by winded ways, that Another brings vpoan himself by keeping the plain Way, I say, he shall find himself deceived, he Goes about towards his happiness.
As, for example, a man that is subiect to run out in such a recreation, another man may walke in a broader path in the vse of that recreation, then he may:
As, for Exampl, a man that is Subject to run out in such a recreation, Another man may walk in a Broader path in the use of that recreation, then he may:
nor be so bold with them as another man may, one man is apt, if he come to such a company, to receiue some hurt, to be intangled with them, he is apt to learne their wayes, to goe along with them, such a man may not be so bold to come neere that company,
nor be so bold with them as Another man may, one man is apt, if he come to such a company, to receive Some hurt, to be entangled with them, he is apt to Learn their ways, to go along with them, such a man may not be so bold to come near that company,
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for it is a narrow way, there are few that finde it, Math. 7. Therefore, I say, we had more need looke to it, that we step not aside, that we loose not our way.
for it is a narrow Way, there Are few that find it, Math. 7. Therefore, I say, we had more need look to it, that we step not aside, that we lose not our Way.
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againe, to send fire from heaven to consume the sacrifices, and after to slay so many Prophets of Baal, for a word of Iezabell, that was but a weake Woman, to run from her so many miles,
again, to send fire from heaven to consume the Sacrifices, and After to slay so many prophets of Baal, for a word of Jezebel, that was but a weak Woman, to run from her so many miles,
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as sometimes feare puts vs out of our way, and sometimes againe other passions, as Hagar went out of her way from he mistris (as we see in the Chapter before the text) Hagar Sarahs maid, whence commest thou? And whither goest thou? Gen. 16. 18. Where he puts her in minde of that dutie she did owe to Sarah, of that particular calling she was in; As if he should say;
as sometime Fear puts us out of our Way, and sometime again other passion, as Hagar went out of her Way from he mistress (as we see in the Chapter before the text) Hagar Sarahs maid, whence Comest thou? And whither goest thou? Gen. 16. 18. Where he puts her in mind of that duty she did owe to Sarah, of that particular calling she was in; As if he should say;
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Hagar dost thou remember what thou art? dost thou remember what particular calling thou art in? Art thou not Sarahs maid? Thou shouldst be about Sarahs businesse, what dost thou here in the Wildernes, running from thy mistris? If thou be Sarahs maid, whence commest thou? And whither goest thou? As if he should say;
Hagar dost thou Remember what thou art? dost thou Remember what particular calling thou art in? Art thou not Sarahs maid? Thou Shouldst be about Sarahs business, what dost thou Here in the Wilderness, running from thy mistress? If thou be Sarahs maid, whence Comest thou? And whither goest thou? As if he should say;
if an Angell should meete him, and should say, What dost thou here? thou that art a Minister, what dost thou doing the thing that belongs not to such a one to doe? Thou that art a Tradesman, a Lawyer, a Student, whatsoever the calling,
if an Angel should meet him, and should say, What dost thou Here? thou that art a Minister, what dost thou doing the thing that belongs not to such a one to do? Thou that art a Tradesman, a Lawyer, a Student, whatsoever the calling,
But you will say, it may be, God will lead me by these straite rules to prison, to losses, to crosses, to disgrace, to losse of preferment, to losse of friends?
But you will say, it may be, God will led me by these strait rules to prison, to losses, to Crosses, to disgrace, to loss of preferment, to loss of Friends?
therefore (to shut vp this exhortation) learne to doe this, to pray, that God would shew you his wayes, that he will incline your hearts, that he will reach you,
Therefore (to shut up this exhortation) Learn to do this, to pray, that God would show you his ways, that he will incline your hearts, that he will reach you,
A rich man that giues so much, it is but a slow pace to him, when another, that is poore, giues lesse, and that is a quicke pace to him. And so in like cases.
A rich man that gives so much, it is but a slow pace to him, when Another, that is poor, gives less, and that is a quick pace to him. And so in like cases.
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First, in the manner of the Iourney, there is a Terme to which we goe, there is another from which, there is a distance, there is a path, &c. The second Similitude was in the constancie, and continuednesse.
First, in the manner of the Journey, there is a Term to which we go, there is Another from which, there is a distance, there is a path, etc. The second Similitude was in the constancy, and continuedness.
and adulterie, and making Vriah drunke, many such faylings you shall see in all the Saints, you shall see Hezekiah boasting of his treasure, you shall see David numbring his people, &c. So that,
and adultery, and making Uriah drunk, many such failings you shall see in all the Saints, you shall see Hezekiah boasting of his treasure, you shall see David numbering his people, etc. So that,
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you shall finde Cain sacrificing, you shall finde Saul among the Prophets, you shall see Iudas among the Disciples, you shall see Herod entertaining Iohn Baptist, you shall see him heare him gladly, doing many things at his Preaching,
you shall find Cain sacrificing, you shall find Saul among the prophets, you shall see Iudas among the Disciples, you shall see Herod entertaining John Baptist, you shall see him hear him gladly, doing many things At his Preaching,
A mans constant course proceeds from the inward roote, and frame of his disposition, from those principles, that are ingrafted in him, I say, his constant course proceeds from it.
A men constant course proceeds from the inward root, and frame of his disposition, from those principles, that Are ingrafted in him, I say, his constant course proceeds from it.
As, for example, Ioash walked in the wayes of God, all the while that Iehoiada lived, here was the outward occasion, he was drawne with another mans synewes, he was heated with another mans heate;
As, for Exampl, Joash walked in the ways of God, all the while that Jehoiada lived, Here was the outward occasion, he was drawn with Another men sinews, he was heated with Another men heat;
but God will not suffer them alwayes to lye vpon the godly, he will not suffer a temptation of affliction, he will not suffer the rod of the wicked to lye alwayes vpon him, it may for a time,
but God will not suffer them always to lie upon the godly, he will not suffer a temptation of affliction, he will not suffer the rod of the wicked to lie always upon him, it may for a time,
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First, I will shew the grounds why no man shall be saved, he shall never haue part in this All-sufficiencie of God, except he be perfect, except he haue integritie of heart. First;
First, I will show the grounds why no man shall be saved, he shall never have part in this All-sufficiency of God, except he be perfect, except he have integrity of heart. First;
for the finne, that hath beene conveyed to vs by the first Adam, hath an integritie in it, it hath gone over the whole soule, there is a whole bodie of death, that hath possessed vs;
for the fin, that hath been conveyed to us by the First Adam, hath an integrity in it, it hath gone over the Whole soul, there is a Whole body of death, that hath possessed us;
Beloved, you know, a leprosie is gone all over, except the holinesse went all over too from top to toe, I say, there would not be an answerablenesse in the second Adam, he should not be able to doe as much good,
beloved, you know, a leprosy is gone all over, except the holiness went all over too from top to toe, I say, there would not be an answerableness in the second Adam, he should not be able to do as much good,
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Beloved, doe you thinke the workes of Redemption should come short of the workes of Creation? Are not they likewise perfect? when the Lord shall looke on that worke, shall he not say likewise, it is very good? If you doe marke the parts of it, hath not Christ redeemed vs from our vaine conversation? The holy Ghost, doth not he mortifie every sinfull lust? The bloud of Christ, doth it not wash every sinne? The Word,
beloved, do you think the works of Redemption should come short of the works of Creation? are not they likewise perfect? when the Lord shall look on that work, shall he not say likewise, it is very good? If you do mark the parts of it, hath not christ redeemed us from our vain Conversation? The holy Ghost, does not he mortify every sinful lust? The blood of christ, does it not wash every sin? The Word,
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for the Gospell requires at our hands, that we should haue respect to all the Commandements, that we should keepe the whole Law in an Evangelicall manner; that is; in a true indevour;
for the Gospel requires At our hands, that we should have respect to all the commandments, that we should keep the Whole Law in an Evangelical manner; that is; in a true endeavour;
for it is certaine, except the heart were perfectly holy, it could not keepe the whole Law, there were an impossibilitie, we should not reach every Commandement.
for it is certain, except the heart were perfectly holy, it could not keep the Whole Law, there were an impossibility, we should not reach every Commandment.
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And therefore, there must be integritie and entyrenesse in the heart, that we may be able to keepe them, at the least in a Evangelicall sincere manner,
And Therefore, there must be integrity and entyrenesse in the heart, that we may be able to keep them, At the least in a Evangelical sincere manner,
for, except you seeke the Lord, and serue the Lord with a perfect heart, you serue him not at all, you cannot serue him as God, you cannot serue him as a Maister, you cannot serue him as a Lord, as a soveraigne commander,
for, except you seek the Lord, and serve the Lord with a perfect heart, you serve him not At all, you cannot serve him as God, you cannot serve him as a Master, you cannot serve him as a Lord, as a sovereign commander,
A man may haue respects, he may affect many things in a remisse manner, but to affect many things in the highest degree, it is impossible, it can be bestowed but vpon one:
A man may have respects, he may affect many things in a remiss manner, but to affect many things in the highest degree, it is impossible, it can be bestowed but upon one:
So much shall serue to shew you the grounds of this, why such a perfection, and sinceritie, and integritie of heart, is required in all those that shall be saved.
So much shall serve to show you the grounds of this, why such a perfection, and sincerity, and integrity of heart, is required in all those that shall be saved.
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So, that heart is pure, which hath no sinne in it, which is holy, which hath a renued qualitie of grace, which hath an inward regenerate man, that will mingle with no sinne, that is full of it selfe,
So, that heart is pure, which hath no sin in it, which is holy, which hath a renewed quality of grace, which hath an inward regenerate man, that will mingle with no sin, that is full of it self,
for I would haue purged thee, but thou wouldest not be purged, therefore thou shalt not be purged from thy silthines, till I haue caused my wrath to light vpon thee: That is;
for I would have purged thee, but thou Wouldst not be purged, Therefore thou shalt not be purged from thy silthines, till I have caused my wrath to Light upon thee: That is;
So, my Beloved, it is not the having impurities in the heart, that makes the heart imperfect, (that is the Conclusion I grow to) but it is the suffering of them to be mingled,
So, my beloved, it is not the having Impurities in the heart, that makes the heart imperfect, (that is the Conclusion I grow to) but it is the suffering of them to be mingled,
whereas, on the other side, take a man, my Beloved, (that we may shew you what this rottennesse at heart is) take a man, I say, who doth admit a constant neglect of any duty,
whereas, on the other side, take a man, my beloved, (that we may show you what this rottenness At heart is) take a man, I say, who does admit a constant neglect of any duty,
or an ordinary commission of any sinne, such a man may properly be said to haue a leake in the bottom of his heart, to be rotten hearted, to be vnfound at the bottom;
or an ordinary commission of any sin, such a man may properly be said to have a leak in the bottom of his heart, to be rotten hearted, to be unfound At the bottom;
That we see often in experience, and you shall seldome see it otherwise; (I thinke there is scarce an example of it) but that an hypocrite, a man of an vnsound heart,
That we see often in experience, and you shall seldom see it otherwise; (I think there is scarce an Exampl of it) but that an hypocrite, a man of an unsound heart,
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So that, you see throughout the Scriptures, still those that were of imperfect hearts; that is, that had vnfound hearts, they were discovered before their death;
So that, you see throughout the Scriptures, still those that were of imperfect hearts; that is, that had unfound hearts, they were discovered before their death;
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and that their outside were removed, and made as rotten as the inside, how should his name rot? So much shall serue for this first expression, that it is expressed by purenesse and soundnesse. Secondly;
and that their outside were removed, and made as rotten as the inside, how should his name rot? So much shall serve for this First expression, that it is expressed by pureness and soundness. Secondly;
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he, whose heart is perfect before God, he is said Mat. 6. to haue a single eye; and Iam. 1. he, that is imperfect is sayd to be a double minded man, contrary to which is NONLATINALPHABET, a man that hath a simple heart, a heart without guile, a single heart.
he, whose heart is perfect before God, he is said Mathew 6. to have a single eye; and Iam. 1. he, that is imperfect is said to be a double minded man, contrary to which is, a man that hath a simple heart, a heart without guile, a single heart.
Now then, if you will finde out what a perfect man is, I say, it is he that hath a fixed resolution to cleaue to God alone, that hath his eye vpon him, and vpon nothing besides.
Now then, if you will find out what a perfect man is, I say, it is he that hath a fixed resolution to cleave to God alone, that hath his eye upon him, and upon nothing beside.
When the heart is divided, it is imperfect, such a man is vnconstant in all his wayes, sayth Iames: Such a one was Saul, and such a one was Amaziah: that indeede is the case of all hypocrites.
When the heart is divided, it is imperfect, such a man is unconstant in all his ways, say James: Such a one was Saul, and such a one was Amaziah: that indeed is the case of all Hypocrites.
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And to this, I adde that which is said Math. 8. the fourth ground is said to haue an honest heart, (I put them together, a single heart, that I would explaine to you, they come much to one,) an honest heart stands in this, that a man resolues to serue the Lord with patience, and with abstinence, that is the definition, that I will giue of it, he that hath an honest heart, he resolues to serue God in all things with patience,
And to this, I add that which is said Math. 8. the fourth ground is said to have an honest heart, (I put them together, a single heart, that I would explain to you, they come much to one,) an honest heart Stands in this, that a man resolves to serve the Lord with patience, and with abstinence, that is the definition, that I will give of it, he that hath an honest heart, he resolves to serve God in all things with patience,
and therefore he is able to goe on; or, on the other side, pleasures, and divers lusts, that drew away the third ground, as persecution did the second;
and Therefore he is able to go on; or, on the other side, pleasures, and diverse Lustiest, that drew away the third ground, as persecution did the second;
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A third Expression there is in the Scripture, which you shall finde in these words, Ier. 3. 10. They did not turne to me with their whole heart, but faignedly.
A third Expression there is in the Scripture, which you shall find in these words, Jeremiah 3. 10. They did not turn to me with their Whole heart, but feignedly.
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and hath a good meaning, and good purposes, yet there is something, or other, hath stollen away something in his heart, something within him is not right, it may be in his feare, he cannot say he feares God, and nothing else:
and hath a good meaning, and good Purposes, yet there is something, or other, hath stolen away something in his heart, something within him is not right, it may be in his Fear, he cannot say he fears God, and nothing Else:
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And so his griefe, that is not principally for sinne, there is somewhat, or other, that you shall finde him fayling in, there is not an integritie in the subject.
And so his grief, that is not principally for sin, there is somewhat, or other, that you shall find him failing in, there is not an integrity in the Subject.
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and should he but fayle in this one thing, not bridling his tongue, but giue vp his tongue to evill speeches, to let it walke loose, vp and downe, whither it will,
and should he but fail in this one thing, not bridling his tongue, but give up his tongue to evil Speeches, to let it walk lose, up and down, whither it will,
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he hath respect to every Commandement, he fayles not in any thing, not in looking to his thoughts, not in looking to his speeches, he doth not neglect any affection that riseth in him, at any time.
he hath respect to every Commandment, he fails not in any thing, not in looking to his thoughts, not in looking to his Speeches, he does not neglect any affection that Riseth in him, At any time.
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if he vse all the meanes, and abstaine from all occasions of sinne: for if thou doe not this, pretend what thou wilt, thy heart is false; So much for this third.
if he use all the means, and abstain from all occasions of sin: for if thou do not this, pretend what thou wilt, thy heart is false; So much for this third.
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So the straightnes of the heart, if we can finde what it is, we shall know what it is to haue a perfect heart with God. Now the straightnes of a man (for so I will rather expresse it) in the Concrete is seene in this,
So the straightness of the heart, if we can find what it is, we shall know what it is to have a perfect heart with God. Now the straightness of a man (for so I will rather express it) in the Concrete is seen in this,
that is, to be faithfull, and diligent in his Calling, to be serviceable an profitable to others, these are the things that are in his heart, these are the right ends,
that is, to be faithful, and diligent in his Calling, to be serviceable an profitable to Others, these Are the things that Are in his heart, these Are the right ends,
as we see Pro. 17. 18. A froward heart (as the translation is, that is, a crooked heart) it findes no good. A man is then sayd to haue a crooked heart,
as we see Pro 17. 18. A froward heart (as the Translation is, that is, a crooked heart) it finds no good. A man is then said to have a crooked heart,
that is, giue him any right precepts, tell him this you ought to doe, this is the iust course ▪ this is the way you ought to hold, you shall never bring a crooked heart,
that is, give him any right Precepts, tell him this you ought to do, this is the just course ▪ this is the Way you ought to hold, you shall never bring a crooked heart,
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and a straight lyne together, his heart will still be starting aside from it, it will not cleaue to it, it will not accommodate it selfe to that: for his heart is crooked.
and a straight line together, his heart will still be starting aside from it, it will not cleave to it, it will not accommodate it self to that: for his heart is crooked.
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or right Counsels, but i• is still jarring, and disagreeing with them, such a man God rejects ▪ There•ore (sayth he) he will leade him forth with the workers of Iniquitie;
or right Counsels, but i• is still jarring, and disagreeing with them, such a man God rejects ▪ There•ore (say he) he will lead him forth with the workers of Iniquity;
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for that shewes the difference betweene perfection and soundnesse of heart, 〈 … 〉 the one is truely such as will 〈 … 〉 tryall, such as will endure even the eye of God himselfe,
for that shows the difference between perfection and soundness of heart, 〈 … 〉 the one is truly such as will 〈 … 〉 trial, such as will endure even the eye of God himself,
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Now, I say, when a man is so entire, that there is such truth in him, that bring him to what touch-stone you will, let him be brought to the light, he knowes his workes are right, he is not afraid, let God himselfe looke into his heart, that hath pure eyes, that can search every cra•nie of it, to whom every thing is naked,
Now, I say, when a man is so entire, that there is such truth in him, that bring him to what touchstone you will, let him be brought to the Light, he knows his works Are right, he is not afraid, let God himself look into his heart, that hath pure eyes, that can search every cra•nie of it, to whom every thing is naked,
that is, he doth every thing, if God looke to the most inward retired thoughts, he doth all in Gods fight, he approues himselfe to him, such a one hath a perfect hea•t ▪ So much shall serue now for the opening of this to you, what it is to be a perfect man;
that is, he does every thing, if God look to the most inward retired thoughts, he does all in God's fight, he approves himself to him, such a one hath a perfect hea•t ▪ So much shall serve now for the opening of this to you, what it is to be a perfect man;
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If this be perfection ▪ now you haue seene the ground why God requires it, and that no man can be saved without it, let vs make this vse of it, to try our selues;
If this be perfection ▪ now you have seen the ground why God requires it, and that no man can be saved without it, let us make this use of it, to try our selves;
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sayth he to the young man, when he comes to professe to him, that he had done thus and thus from his youth, saith he, if thou wilt be perfect, goe sell all that thou hast: As if he should say;
say he to the young man, when he comes to profess to him, that he had done thus and thus from his youth, Says he, if thou wilt be perfect, go fell all that thou hast: As if he should say;
if againe, there be any blessing, any comfort, that he is not willing to part with, I dare boldly affirme it, that such a man is an vnsound hearted man: for example;
if again, there be any blessing, any Comfort, that he is not willing to part with, I Dare boldly affirm it, that such a man is an unsound hearted man: for Exampl;
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but to be despised, but to be contemned, to be disgraced, to loose my reputation with my neighbours, to be a singular man, •o be an Owle for every body to wonder at, this is a thing I can never endure, let this man be put vpon it at any time, to doe any strange thing;
but to be despised, but to be contemned, to be disgraced, to lose my reputation with my neighbours, to be a singular man, •o be an Owl for every body to wonder At, this is a thing I can never endure, let this man be put upon it At any time, to do any strange thing;
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as sometimes he must be, let him be put to walke in the wayes of righteousnesse, it sometimes seemes strange to them that you doe not thus and thus, such a man will deale vnsoundly, he will discover himselfe to be rotten hearted.
as sometime he must be, let him be put to walk in the ways of righteousness, it sometime seems strange to them that you do not thus and thus, such a man will deal unsoundly, he will discover himself to be rotten hearted.
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So againe, a man that saith thus with himselfe, I will not loose my practise, I will not loose my imployments, I will not loose my trade, I will not loose my dealing with my Customers;
So again, a man that Says thus with himself, I will not lose my practice, I will not lose my employments, I will not lose my trade, I will not lose my dealing with my Customers;
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this is my Plowe, this is it, that maintaines both mee and mine, though I suffer many things, ye this is that I cannot beare, it would breake me asunder, &c. I say, let any man say thus in his heart (I doe but giue you Instances, that you may vnderstand what I would say) such a man will deale vnsoundly,
this is my Plow, this is it, that maintains both me and mine, though I suffer many things, you this is that I cannot bear, it would break me asunder, etc. I say, let any man say thus in his heart (I do but give you Instances, that you may understand what I would say) such a man will deal unsoundly,
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whether he be thus prepared to part with every thing, if thou wilt be perfect, sayth the Lord (that is the place I •ake it from) then sell all that thou hast, that was the tryall, he was put to,
whither he be thus prepared to part with every thing, if thou wilt be perfect, say the Lord (that is the place I •ake it from) then fell all that thou hast, that was the trial, he was put to,
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for you must be perfect as your heavenly Father is perfect, sayth Christ, he giues this as a reason of all that he had delivered before, (you shall see in a word in particular) sayth he, you haue thought it enough to loue your friends,
for you must be perfect as your heavenly Father is perfect, say christ, he gives this as a reason of all that he had Delivered before, (you shall see in a word in particular) say he, you have Thought it enough to love your Friends,
he doth thus, he causeth his Sunne to shine vpon the good, and the bad, he causeth his rayne to fall vpon them, and your perfection must be as large as his:
he does thus, he Causes his Sun to shine upon the good, and the bad, he Causes his rain to fallen upon them, and your perfection must be as large as his:
And so againe, perhaps thou art one that wilt abstaine from swearing greater oaths, but that is not enough, thou must not sweare by thy haires, thou art not able to make one white,
And so again, perhaps thou art one that wilt abstain from swearing greater Oaths, but that is not enough, thou must not swear by thy hairs, thou art not able to make one white,
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perhaps thou sayest, he hath done me wrong, and I will doe him no iniustice, but an eye for an eye, thou requirest justice according to retaliation, and proportion:
perhaps thou Sayest, he hath done me wrong, and I will do him no injustice, but an eye for an eye, thou requirest Justice according to retaliation, and proportion:
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whether it be thus broad, that is (that I may expresse it fully to you) whether you walke so exactly, that you haue not onely an eye to the maine poynts of every Commandements,
whither it be thus broad, that is (that I may express it Fully to you) whither you walk so exactly, that you have not only an eye to the main points of every commandments,
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for, sayth he, every Iot of the Law, is of so much worth, though you thinke it a small thing, That it were better that heaven and earth should perish, then that it should.
for, say he, every Jot of the Law, is of so much worth, though you think it a small thing, That it were better that heaven and earth should perish, then that it should.
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Beloved, you must know this, that Iesus Christ hath given to all those that shall be saved grace for grace, that looke as he requires perfection of obedience, in a latitude answerable to all the Commandements, to all the particles of them,
beloved, you must know this, that Iesus christ hath given to all those that shall be saved grace for grace, that look as he requires perfection of Obedience, in a latitude answerable to all the commandments, to all the particles of them,
and when he would shew what grace it is, it is grace of such a latitude, that it enables you to be holy, as he is holy in all manner of conversation, there is another expression like that to be perfect as &c. Therefore, my Beloved, if you would haue the testimony of sinceritie,
and when he would show what grace it is, it is grace of such a latitude, that it enables you to be holy, as he is holy in all manner of Conversation, there is Another expression like that to be perfect as etc. Therefore, my beloved, if you would have the testimony of sincerity,
or if you can name any lesser Commandement, I say, let any mans heart be of this constitution, that he neglects them, that he hath not a speciall eye to the observance of them, a speciall care to keepe them, he is vnsound,
or if you can name any lesser Commandment, I say, let any men heart be of this constitution, that he neglects them, that he hath not a special eye to the observance of them, a special care to keep them, he is unsound,
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The Commandement sayth, thou shalt not kill, to be angry with thy brother, to admit an inward distemper of malice and envie in thy hear• ▪ this small thing,
The Commandment say, thou shalt not kill, to be angry with thy brother, to admit an inward distemper of malice and envy in thy hear• ▪ this small thing,
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and thus exactly, thou dost not keepe thine owne soule, but he that thus keepes the Commandement ▪ keeps his soule, for, sayth he, he that despiseth his way, that is the word I meane to vrge, he shall dye for it;
and thus exactly, thou dost not keep thine own soul, but he that thus keeps the Commandment ▪ keeps his soul, for, say he, he that despises his Way, that is the word I mean to urge, he shall die for it;
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Therefore I pronounce this out of that place as well as the rest, that he that despiseth any of his wayes, any part of Gods Commandement, seeme the dutie to be of never so little moment,
Therefore I pronounce this out of that place as well as the rest, that he that despises any of his ways, any part of God's Commandment, seem the duty to be of never so little moment,
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Beloved, a godly man, though he fayle much, yet this is an inseparable propertie of a perfect heart, still he hath an eye vpon every thing, he doth not despise the least of his wayes, the least steppe, the least particle, the least tincture of the Commandement,
beloved, a godly man, though he fail much, yet this is an inseparable property of a perfect heart, still he hath an eye upon every thing, he does not despise the least of his ways, the least step, the least particle, the least tincture of the Commandment,
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So that a Godly man, he may be many times defiled with sinne and vncleannesse, he may haue his heart many times muddy and imp•re, hee may haue it clouded and ouercast with passions and vnruly affections,
So that a Godly man, he may be many times defiled with sin and uncleanness, he may have his heart many times muddy and imp•re, he may have it clouded and overcast with passion and unruly affections,
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The substance of it is this ▪ wee deny not that a godly man may fall into many sinnes, into many impurities, into many defilements ▪ but yet he riseth out of them againe by an assiduous and daily repentance,
The substance of it is this ▪ we deny not that a godly man may fallen into many Sins, into many Impurities, into many defilements ▪ but yet he Riseth out of them again by an assiduous and daily Repentance,
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though they make many Couenants with God to leaue their sinne of vncleannesse, yet they haue eyes full of adultery, that cannot cease to sinne, I say, it is true of any other sinne, to which an vnsound-hearted man is giuen vp, he cannot cease to sin,
though they make many Covenants with God to leave their sin of uncleanness, yet they have eyes full of adultery, that cannot cease to sin, I say, it is true of any other sin, to which an unsound-hearted man is given up, he cannot cease to since,
So that it is true which is said in the generall, Let the foole be beaten in a morter, yet he will returne aga••e to his folly & wickednes, it cannot be beaten out of him:
So that it is true which is said in the general, Let the fool be beaten in a mortar, yet he will return aga••e to his folly & wickedness, it cannot be beaten out of him:
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the Israelites, though they were often quieted, and satisfied, yet being a stiffe-necked people, they still rebelled and murmured against God; so did Phoroah: so that you may take this for a sure r•le, that, take a man whose heart is not sound,
the Israelites, though they were often quieted, and satisfied, yet being a Stiffnecked people, they still rebelled and murmured against God; so did Pharaoh: so that you may take this for a sure r•le, that, take a man whose heart is not found,
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and all the miracles in the world, all the preaching, all the admoni•ions, all the mercies, all the afflictions, all the experience that he can gai•e by all the passages of Gods prouidence towards him,
and all the Miracles in the world, all the preaching, all the admoni•ions, all the Mercies, all the afflictions, all the experience that he can gai•e by all the passages of God's providence towards him,
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whilest wee seeke to exclude those that are hypocrites and vnsound-hearted, and therefore I say) I deny not that there may be many relapses into the same sinne,
whilst we seek to exclude those that Are Hypocrites and unsound-hearted, and Therefore I say) I deny not that there may be many relapses into the same sin,
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because any grace, where it is a proper grace, where it is a right grace, let it be wounded by any relapse, by any transgression, I say, it gathers •trength,
Because any grace, where it is a proper grace, where it is a right grace, let it be wounded by any relapse, by any Transgression, I say, it gathers •trength,
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when the grace it selfe is weakned, as thou thinkest, it gathers more strength: As for example, let a sound-hearted man, whose grace is true and right, and genuine,
when the grace it self is weakened, as thou Thinkest, it gathers more strength: As for Exampl, let a soundhearted man, whose grace is true and right, and genuine,
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and not counterfeit, let him fall into any transgression that giues a wound to his graces, say he fall into an act of intemperance of anger and passion, he gathers more strength by it;
and not counterfeit, let him fallen into any Transgression that gives a wound to his graces, say he fallen into an act of intemperance of anger and passion, he gathers more strength by it;
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And so Peter, when that grace of Courage and boldnesse for the Truth, had once receiued a wound by his denying of Christ, you see what strength hee gathered by it, hee grew af•e•wards •he boldest of all the Apostles,
And so Peter, when that grace of Courage and boldness for the Truth, had once received a wound by his denying of christ, you see what strength he gathered by it, he grew af•e•wards •he Boldest of all the Apostles,
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Hezekiah, when hee was falne into the sinne of pride and boasting of his Treasure, saith the Text, hee humbled himselfe; you shall fi•de, 2. Chron. 32. 25. the words there vsed, are, the Lord tryed Hezekiah, the Lord left him, that he might 〈 ◊ 〉 him,
Hezekiah, when he was fallen into the sin of pride and boasting of his Treasure, Says the Text, he humbled himself; you shall fi•de, 2. Chronicles 32. 25. the words there used, Are, the Lord tried Hezekiah, the Lord left him, that he might 〈 ◊ 〉 him,
Another man doth not onely returne to the sinne, but hee returnes likewise to the continuance in it, he is ready, in the end, either to excuse the sinne, to finde out some deuice and excuse for it,
another man does not only return to the sin, but he returns likewise to the Continuance in it, he is ready, in the end, either to excuse the sin, to find out Some device and excuse for it,
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but, you see, hee returned againe, not onely to the sinne, but to such an allowance of it, that hee excused himselfe in it, hee thought rather, hee had erred in his purpose of letting them goe,
but, you see, he returned again, not only to the sin, but to such an allowance of it, that he excused himself in it, he Thought rather, he had erred in his purpose of letting them go,
This you shall finde in all the falles of Hypocrites, in all their relapses, that in the end (howsoeuer for a time they may resume their purposes againe) they weare them out,
This you shall find in all the falls of Hypocrites, in all their relapses, that in the end (howsoever for a time they may resume their Purposes again) they wear them out,
so it is in those that are sound-hearted, there is a strong inclination, that carries them another way, such as that expressed, Gal. 5. 17. the spirit lusteth against the flesh:
so it is in those that Are soundhearted, there is a strong inclination, that carries them Another Way, such as that expressed, Gal. 5. 17. the Spirit Lusteth against the Flesh:
but there is a great deale of difference betweene this and those risings out of relapses that are done by a contrary streame, by the lusting of the spirit:
but there is a great deal of difference between this and those risings out of relapses that Are done by a contrary stream, by the lusting of the Spirit:
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though it be through the whole soule, yet principally the force and vigour of it is seene in the me•bers, that is, in the inferiour parts of the soule:
though it be through the Whole soul, yet principally the force and vigour of it is seen in the me•bers, that is, in the inferior parts of the soul:
saith the Apostle, when I am thus distempered and put besides my selfe, when there is such a law rebelling against the law of my minde, in such a case, I am ouercome, and led captiue;
Says the Apostle, when I am thus distempered and put beside my self, when there is such a law rebelling against the law of my mind, in such a case, I am overcome, and led captive;
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for the commission of sin, and so likewise for the omission of duties: an Appletree may haue a fit of barrennes & vnfruitfulnes, as well as a Crabtree, or any other;
for the commission of since, and so likewise for the omission of duties: an Apple tree may have a fit of Barrenness & unfruitfulness, as well as a Crab tree, or any other;
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A fourth property of a perfect heart you shall finde expressed Phil. 3. if you take the words together, from the 12 Verse to the 15: (for, I say, the course we will hold, shall be, to open to you those places where the Scripture sets downe, the Characters and properties of A perf•ct heart) not as though I had already attained it,
A fourth property of a perfect heart you shall find expressed Philip 3. if you take the words together, from the 12 Verse to the 15: (for, I say, the course we will hold, shall be, to open to you those places where the Scripture sets down, the Characters and properties of A perf•ct heart) not as though I had already attained it,
or were already perfect, but I follow after, if I may comprehend that, for which I am also comprehended by Iesus Christ, &c. I presse hard to the ma•ke,
or were already perfect, but I follow After, if I may comprehend that, for which I am also comprehended by Iesus christ, etc. I press hard to the ma•ke,
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And, saith he, not onely I, but as many as are perfect, let them be thus minded, where, by the perfect, he meanes, you see, not one that hath already a perfect holinesse,
And, Says he, not only I, but as many as Are perfect, let them be thus minded, where, by the perfect, he means, you see, not one that hath already a perfect holiness,
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First, he aymes at the highest degree of holinesse, he lookes at the very marke it selfe, hee lookes at the toppe, at the standard, at the vtmost exact line of holinesse,
First, he aims At the highest degree of holiness, he looks At the very mark it self, he looks At the top, At the standard, At the utmost exact line of holiness,
and hee labours to square himselfe to it, though hee cannot reach it, yet it is his endeuour, he propounds not to himselfe a shorter iournies end then hee should doe,
and he labours to square himself to it, though he cannot reach it, yet it is his endeavour, he propounds not to himself a shorter journeys end then he should do,
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whereas, on the other side, another doth not so, but he sets a certaine compasse, a certaine limit to himselfe, there hee fixeth his staffe, hee doth not intend to goe any further, he doth not intend to grow vp to full holinesse, as it is expressed, 2 Cor. 7. 1. hee doth not intend to be holy, as the Lord is holy, in all manner of conuersation, this is not his intent, this is not the thing he aymes at. So herein they differ;
whereas, on the other side, Another does not so, but he sets a certain compass, a certain limit to himself, there he fixeth his staff, he does not intend to go any further, he does not intend to grow up to full holiness, as it is expressed, 2 Cor. 7. 1. he does not intend to be holy, as the Lord is holy, in all manner of Conversation, this is not his intent, this is not the thing he aims At. So herein they differ;
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and the ground of this difference is, partly, because a man that is vnsound-hearted, will not be at so much cost and paines for heauen, as to ayme at the top of perfection;
and the ground of this difference is, partly, Because a man that is unsound-hearted, will not be At so much cost and pains for heaven, as to aim At the top of perfection;
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and to giue an account of all his time, and of all his actions, that hee may not walke in many things according to his owne phantasies, according to his owne delight and pleasure, he thinkes,
and to give an account of all his time, and of all his actions, that he may not walk in many things according to his own fantasies, according to his own delight and pleasure, he thinks,
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though he be subiect to many decayes, to many sweruings and declinings, yet, still he makes them vp againe, still hee repaires those breaches in his heart;
though he be Subject to many decays, to many swervings and declinings, yet, still he makes them up again, still he repairs those Breaches in his heart;
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and, though many times he step out of the way, still he recouers himselfe againe; so that his constant and ordinary worke is, euery day to make his heart perf•ct;
and, though many times he step out of the Way, still he recovers himself again; so that his constant and ordinary work is, every day to make his heart perf•ct;
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So, beloued, you shall finde this difference betweene a man that is imperfect, and another that is sound hearted, that he still amends his heart, he still makes it vp, he still brings it to a good temper, that is his worke from day to day, that he sets it right and streight before God in all things:
So, Beloved, you shall find this difference between a man that is imperfect, and Another that is found hearted, that he still amends his heart, he still makes it up, he still brings it to a good temper, that is his work from day to day, that he sets it right and straight before God in all things:
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Master, (say they) who shall bee the greatest in the Kingdome of God? Our Sauio•r takes a little child, and sets him vp amongst them, and saith, except you bee conuerted as one of these little children, you shall not enter into the Kingdome of God. The meaning is this;
Master, (say they) who shall be the greatest in the Kingdom of God? Our Sauio•r Takes a little child, and sets him up among them, and Says, except you be converted as one of these little children, you shall not enter into the Kingdom of God. The meaning is this;
that a man who is sound-hearted, he is still following hard, he is still making his heart perfect from day to day, he is still turning to God againe and againe,
that a man who is soundhearted, he is still following hard, he is still making his heart perfect from day to day, he is still turning to God again and again,
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if, like those builders 2 Cor. 3. you build hay and stubble, then you shall bee saued, if your hearts be vpright, yet as by fire: that is, you shall be scorched by the fire, it shall haue some impression vpon you, something or other vpon your name, or some other iudgement; somewhat you shall haue;
if, like those Builders 2 Cor. 3. you built hay and stubble, then you shall be saved, if your hearts be upright, yet as by fire: that is, you shall be scorched by the fire, it shall have Some impression upon you, something or other upon your name, or Some other judgement; somewhat you shall have;
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And, againe, the sinfull lusts they thought they had mortified are ready to returne: now he that is perfect, is thus minded, hee not onely aymes at the vtmost,
And, again, the sinful Lustiest they Thought they had mortified Are ready to return: now he that is perfect, is thus minded, he not only aims At the utmost,
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and againe, labours to bring downe and to mortifie those lusts that are renewed, and begin to gather a new strength, and to bud forth againe; this is their property:
and again, labours to bring down and to mortify those Lustiest that Are renewed, and begin to gather a new strength, and to bud forth again; this is their property:
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I say, consider, whether yo• be willing so to husband time, to gaine so much leasure from your other calling and affaires, that you can spend time to search your hearts, in trying your wayes, in setting all things straight within you, that you may walke perfectly with GOD from day to day.
I say, Consider, whither yo• be willing so to husband time, to gain so much leisure from your other calling and affairs, that you can spend time to search your hearts, in trying your ways, in setting all things straight within you, that you may walk perfectly with GOD from day to day.
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The next property of this perfectnesse of heart, you shall find in those two places compared together, Ier. 3. 10. They haue not returned to me with their whole heart, but feignedly;
The next property of this perfectness of heart, you shall find in those two places compared together, Jeremiah 3. 10. They have not returned to me with their Whole heart, but feignedly;
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So, if a man would know whether his heart be perfect with God, let him consider whether he do not as false-hearted men are wont to doe, that obserue other men out of respects,
So, if a man would know whither his heart be perfect with God, let him Consider whither he do not as False-hearted men Are wont to do, that observe other men out of respects,
but it was because they desired freedome from the Famine, and Warre, and oth•r Calamities ▪ and therefore they serued the Lord, but they did not lay hold on God himselfe, vpon the graces and comforts of the Spirit, vpon aeternall life, these were not the things they did inwardly respect;
but it was Because they desired freedom from the Famine, and War, and oth•r Calamities ▪ and Therefore they served the Lord, but they did not lay hold on God himself, upon the graces and comforts of the Spirit, upon Eternal life, these were not the things they did inwardly respect;
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because I will vse that exppession of laying hold vpon God, and vpon aeternall life, 1 Tim. 6. ) when the Apostle Paul had spoken there of diuers men that were contentious, he puts these two properties together;
Because I will use that exppession of laying hold upon God, and upon Eternal life, 1 Tim. 6.) when the Apostle Paul had spoken there of diverse men that were contentious, he puts these two properties together;
I say, this was the case of the Iewes, they laid hold of such benefits as a carnall man is capable of, such as indeed they conceiued to come from the Lords hand onely,
I say, this was the case of the Iewes, they laid hold of such benefits as a carnal man is capable of, such as indeed they conceived to come from the lords hand only,
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that is, they did not seeke the face of God, that which is required, 2 Chron. 7. 14. If my People humble themselues, and seeke my face: that is, seeke my presence; this they did not:
that is, they did not seek the face of God, that which is required, 2 Chronicles 7. 14. If my People humble themselves, and seek my face: that is, seek my presence; this they did not:
thus they are affected when God puts them to it, as you see, Naomi put Ruth and her other daughter to it, saith shee, Wilt thou goe with mee? I haue nothing for thee, Gods hand is gone out against me, I haue no more sonnes in my wombe;
thus they Are affected when God puts them to it, as you see, Naomi put Ruth and her other daughter to it, Says she, Wilt thou go with me? I have nothing for thee, God's hand is gone out against me, I have no more Sons in my womb;
So all the Saints are thus minded, they are contented with GOD alone, because they looke on him as an alsufficient reward, they haue a good opinion of him,
So all the Saints Are thus minded, they Are contented with GOD alone, Because they look on him as an All-sufficient reward, they have a good opinion of him,
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then he departed from him, when hee had gotten what hee desired, which was a signe hee did not returne to the Lord, or that he did serue him with his whole heart, but feignedly;
then he departed from him, when he had got what he desired, which was a Signen he did not return to the Lord, or that he did serve him with his Whole heart, but feignedly;
And so Ioram, King of Israel, when he was pressed with famine, saith he, I will waite no longer vpon the Lord, but he would needes take away Elisha's head, the man of GOD, that exho•ted him to wai•e on GOD.
And so Ioram, King of Israel, when he was pressed with famine, Says he, I will wait no longer upon the Lord, but he would needs take away Elisha's head, the man of GOD, that exho•ted him to wai•e on GOD.
And this is the next difference betweene an vnsound-hearted man, and he that hath a perfect heart, that hee seekes the Lord himselfe, his heart is perfect with him,
And this is the next difference between an unsound-hearted man, and he that hath a perfect heart, that he seeks the Lord himself, his heart is perfect with him,
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if you would preach as other men doe, and bee curious and quaint of Oratory: saith hee, these things, as I deliuer them, whatsoeuer they may seeme to other men,
if you would preach as other men do, and be curious and quaint of Oratory: Says he, these things, as I deliver them, whatsoever they may seem to other men,
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So that, I gather hence, A perfect man in this is distinguished from another that is not sound-hearted, that he hath eyes to see the wisdome of the Holy Ghost, he knowes wisdome.
So that, I gather hence, A perfect man in this is distinguished from Another that is not soundhearted, that he hath eyes to see the Wisdom of the Holy Ghost, he knows Wisdom.
But, saith the Apostle, to a man that is perfect, that is, to a man that hath, besides the strength of naturall gifts, the sanctifying Spirit that enlightneth him, that the Spirit of God possesseth and informes his soule, it ioynes with his soule, it is dwelling in him;
But, Says the Apostle, to a man that is perfect, that is, to a man that hath, beside the strength of natural Gifts, the sanctifying Spirit that Enlighteneth him, that the Spirit of God Possesses and informs his soul, it joins with his soul, it is Dwelling in him;
so that, my beloued, the meaning of it is this, there is a certaine wisdome of God, there are certaine things, that no naturall man in the world reaches or relishes:
so that, my Beloved, the meaning of it is this, there is a certain Wisdom of God, there Are certain things, that no natural man in the world reaches or Relishes:
they are called the wisdome of God, they are called the wisdome of GOD hid in a mysterie, the deepe things of God, the things of the Spirit of God, the things that are giuen vs of God for our glory:
they Are called the Wisdom of God, they Are called the Wisdom of GOD hid in a mystery, the deep things of God, the things of the Spirit of God, the things that Are given us of God for our glory:
and something that he sees not, not it enters not into his heart; (and therefore it is said, seeing they see not; which argueth that there is something that they see.) Thus there are some things, there is a wisdome of GOD, that an vnsound-hearted man can neuer know, it can neuer enter into his heart:
and something that he sees not, not it enters not into his heart; (and Therefore it is said, seeing they see not; which argue that there is something that they see.) Thus there Are Some things, there is a Wisdom of GOD, that an unsound-hearted man can never know, it can never enter into his heart:
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You shall know whether the w•sdome you haue bee such as belongs to perfect men, or no, by these foure things, which I will deliuer distinctly vnto you.
You shall know whither the w•sdome you have bee such as belongs to perfect men, or not, by these foure things, which I will deliver distinctly unto you.
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First, you shall finde this, that, when this knowledge is discouered •o a man, it exceedingly humbles him, all other knowledge doth not so, it rather puffes him vp:
First, you shall find this, that, when this knowledge is discovered •o a man, it exceedingly humbles him, all other knowledge does not so, it rather puffs him up:
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but rather lifts him vp, he vseth it to reproue others, he vseth it for other purposes, he holds it as a light to other mens feet, he makes not this vse of it, to search the inside of his owne heart, he searcheth not euery defect and crannie of his soule with it,
but rather lifts him up, he uses it to reprove Others, he uses it for other Purposes, he holds it as a Light to other men's feet, he makes not this use of it, to search the inside of his own heart, he Searches not every defect and cranny of his soul with it,
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Another property is, He that hath that wisdom reuealed to him, that is proper only to the perfect, those things that he knowes, he knowes them as he ought to know them;
another property is, He that hath that Wisdom revealed to him, that is proper only to the perfect, those things that he knows, he knows them as he ought to know them;
he knowes not sinne as he ought to know it, he knowes not the promises of grace, hee knowes not aeternall life, hee knowes not these as he ought to know them: for, did hee;
he knows not sin as he ought to know it, he knows not the promises of grace, he knows not Eternal life, he knows not these as he ought to know them: for, did he;
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so, if he did know sinne as he ought, he would make it his chiefest sorrow, he would abhorre it, hee would not come neere it, hee would cleanse himselfe from it, he would flye from it,
so, if he did know sin as he ought, he would make it his chiefest sorrow, he would abhor it, he would not come near it, he would cleanse himself from it, he would fly from it,
for, beloued, this is to bee obserued, when any man is conuerted to God by the reuelation of this wisdome, he doth not alwaies know n•w things, hee hath not new things reuealed vnto him, more then he knew before,
for, Beloved, this is to be observed, when any man is converted to God by the Revelation of this Wisdom, he does not always know n•w things, he hath not new things revealed unto him, more then he knew before,
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he neuer knew sinne what it was, he ne•er knew what grace was, all those promises and threatnings, all that wisdome of God, reuealed in the Booke of GOD, in the holy Scriptures, he neuer knew it as he ought,
he never knew sin what it was, he ne•er knew what grace was, all those promises and threatenings, all that Wisdom of God, revealed in the Book of GOD, in the holy Scriptures, he never knew it as he ought,
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(for so it ought to bee translated, and so it is in the Originall) the old Translation, by reason of custome, and the new, by reason of vse, but neither is so full as the Originall, by reason of habit, in respect that they ha•e their sences exercised to dis•erne both good and euill:
(for so it ought to be translated, and so it is in the Original) the old translation, by reason of custom, and the new, by reason of use, but neither is so full as the Original, by reason of habit, in respect that they ha•e their Senses exercised to dis•erne both good and evil:
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so, (not by meere custome, as other men haue it, but) by a certaine wisdome that is infused into you, you are able to discerne betweene good and euill,
so, (not by mere custom, as other men have it, but) by a certain Wisdom that is infused into you, you Are able to discern between good and evil,
so that, take such a man to whom this wisdome is reuealed, you shall finde such an aptnesse in him to discerne betweene good and euill, that is, hee knowes the voyce of the shepheard, hee knowes and discernes betweene that which is good,
so that, take such a man to whom this Wisdom is revealed, you shall find such an aptness in him to discern between good and evil, that is, he knows the voice of the shepherd, he knows and discerns between that which is good,
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so, it is the meaning of the Apostle, we speake wisdome to those that are perfect, as if hee should say, they are able to discerne things, their iudgement is another kinde of iudgement then yours is,
so, it is the meaning of the Apostle, we speak Wisdom to those that Are perfect, as if he should say, they Are able to discern things, their judgement is Another kind of judgement then yours is,
First, you shall finde this, to be one proper effect of it, that it teacheth a man to exalt God in all his waies, to lift vp GOD in all his waies, aboue himselfe, aboue his owne ends, aboue any thing that tends to his owne happinesse:
First, you shall find this, to be one proper Effect of it, that it Teaches a man to exalt God in all his ways, to lift up GOD in all his ways, above himself, above his own ends, above any thing that tends to his own happiness:
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The meaning is this, when a man hath any businesse to doe, when he hath any designe or proiect in his thoughts, he is not to thinke how hee shall aduance himselfe,
The meaning is this, when a man hath any business to do, when he hath any Design or project in his thoughts, he is not to think how he shall advance himself,
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the meaning of it is this, as when a man takes another and sets him vpon his shoulders, that he onely might be preheminent, that he onely might appeare and bee exposed to view,
the meaning of it is this, as when a man Takes Another and sets him upon his shoulders, that he only might be preeminent, that he only might appear and be exposed to view,
and so Iehu; though he were employed in an honourable seruice, and hee did it diligently, which was to avenge the quarell of God against the House of Achab, and so did it, that he went through with his worke,
and so Iehu; though he were employed in an honourable service, and he did it diligently, which was to avenge the quarrel of God against the House of Ahab, and so did it, that he went through with his work,
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Come and see (saith he) my Zeale for the Lord of Hosts, &c. as if hee should say, indeed, I doe all this for God; but he secretly intimates in the speech,
Come and see (Says he) my Zeal for the Lord of Hosts, etc. as if he should say, indeed, I do all this for God; but he secretly intimates in the speech,
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before hee was aware, that it was the appearance and preheminence of himselfe, that he might haue the praise of the zeale and diligence that he shewed in the worke, he exalted himselfe.
before he was aware, that it was the appearance and pre-eminence of himself, that he might have the praise of the zeal and diligence that he showed in the work, he exalted himself.
Iohn Baptist takes this resolution to himselfe, saith he, let me euen decrease, that is my condition, I am content to doe so, and let Iesus Christ increase;
John Baptist Takes this resolution to himself, Says he, let me even decrease, that is my condition, I am content to do so, and let Iesus christ increase;
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and that Iesus christ might onely appeare, that he might be seene, that those that heare mee, may haue their thoughts and affections carried to him alone;
and that Iesus Christ might only appear, that he might be seen, that those that hear me, may have their thoughts and affections carried to him alone;
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This Paul did, and thus he exalted the Lord. And so Moses, when the Spirit of God was poured vpon many of the people, that they grew vp to some ripenesse of gifts,
This Paul did, and thus he exalted the Lord. And so Moses, when the Spirit of God was poured upon many of the people, that they grew up to Some ripeness of Gifts,
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and so seemed to be more equall with him, Moses seemed to bee obscured by this meanes, in the opinion of Iosuah, who comes and tels him, Dost thou not see what these men doe? Moses answered againe, hee was very well contented,
and so seemed to be more equal with him, Moses seemed to be obscured by this means, in the opinion of Joshua, who comes and tells him, Dost thou not see what these men do? Moses answered again, he was very well contented,
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the same the Saints are exceeding carefull of, that God might still haue the preheminence, that still, whatsoeuer victory they haue, whatsoeuer worke they doe, it might be attributed to God, and not to themselues, this is their constant disposition to exalt him:
the same the Saints Are exceeding careful of, that God might still have the pre-eminence, that still, whatsoever victory they have, whatsoever work they do, it might be attributed to God, and not to themselves, this is their constant disposition to exalt him:
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Therefore you see how iealous the Apostles were of it, Act. 3. 12. when the people were ready to exalt them for that Miracle they had wrought, say they, in much indignation, Why looke you on vs, as if we by our godlinesse had done the worke, to make this man whole? No, say they, the Lord hath done it, that hee might exalt his Sonne.
Therefore you see how jealous the Apostles were of it, Act. 3. 12. when the people were ready to exalt them for that Miracle they had wrought, say they, in much Indignation, Why look you on us, as if we by our godliness had done the work, to make this man Whole? No, say they, the Lord hath done it, that he might exalt his Son.
This is an instance for matter of honour, that, in any matter of credit, it is the disposition of those whose hearts are vpright, who walke before God perfectly, to exalt the Lord, and to set him aboue themselues.
This is an instance for matter of honour, that, in any matter of credit, it is the disposition of those whose hearts Are upright, who walk before God perfectly, to exalt the Lord, and to Set him above themselves.
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You see, this disposition was in Moses and in Paul: saith Moses, Let my name be blotted out of the Booke of life, let me lose all my reward and recompence,
You see, this disposition was in Moses and in Paul: Says Moses, Let my name be blotted out of the Book of life, let me loose all my reward and recompense,
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Saith hee, I haue liberty to eate flesh, and I desire to vse that liberty, it is as acceptable to me as to any other, notwithstanding, I will euen depriue my selfe of that liberty, to please men;
Says he, I have liberty to eat Flesh, and I desire to use that liberty, it is as acceptable to me as to any other, notwithstanding, I will even deprive my self of that liberty, to please men;
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and say to him, Sir, this will make for your profit, or this is for your credit, this will be for your aduantage, it presently moues him, and sets him aworke:
and say to him, Sir, this will make for your profit, or this is for your credit, this will be for your advantage, it presently moves him, and sets him awork:
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but let a commandement come from GOD, let this bee presented to him, this is the will of God, this is for GODS glorie, this hee will haue performed by thee;
but let a Commandment come from GOD, let this be presented to him, this is the will of God, this is for GOD'S glory, this he will have performed by thee;
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other respects, that were most preualent with him before, they moue him not now; but, when they are suggested, as in former time, hee stands still, as it were,
other respects, that were most prevalent with him before, they move him not now; but, when they Are suggested, as in former time, he Stands still, as it were,
but when a Commandement comes from God, that Command fils the Sailes, it fils the faculties of the soule, that moues it to and fro, that indeed is the ground, that sets this man aworke, in all the Actions,
but when a Commandment comes from God, that Command fills the Sails, it fills the faculties of the soul, that moves it to and from, that indeed is the ground, that sets this man awork, in all the Actions,
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you shall see that metaphor vsed Col. 4. 12. (it is Epaphras prayer for the people, that Paul here expresseth) Epaphras a se•ant of christ, one of you, saluteth you,
you shall see that metaphor used Col. 4. 12. (it is Epaphras prayer for the people, that Paul Here Expresses) Epaphras a se•ant of Christ, one of you, salutes you,
Marke, this is the thing he prayes for, that they might stand perfect: Why? how should it be knowne they were perfect? Saith he, this is the effect it will produce, you shall be filed in all the will of the Lord: that is,
Mark, this is the thing he prays for, that they might stand perfect: Why? how should it be known they were perfect? Says he, this is the Effect it will produce, you shall be filed in all the will of the Lord: that is,
euen as the sayle of a Ship is filled with wind, so when a man findes this disposition in himselfe, that the principall motiue, that which sets him aworke vpon all occasions, is some Commandement from God, and not selfe-respects, it is an argument that he is perfect, that he is filled with the will of the Lord:
even as the sail of a Ship is filled with wind, so when a man finds this disposition in himself, that the principal motive, that which sets him awork upon all occasions, is Some Commandment from God, and not self-respects, it is an argument that he is perfect, that he is filled with the will of the Lord:
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Is it by vertue of the Commandement that thou goest about all thy occasions? Is it that that moues thee? Hast thou that respect to Gods Commandements, that when other commandements come, thou regardest them little,
Is it by virtue of the Commandment that thou goest about all thy occasions? Is it that that moves thee? Hast thou that respect to God's commandments, that when other Commandments come, thou regardest them little,
beloued, it fals out ofttimes, that you shall finde them both implicated and inuolued together, (and therein commonly we are deceiued;) a Commandement comes from God, and respects of our own concurre; (marke it well, that I may take away this deceipt) as, for example;
Beloved, it falls out ofttimes, that you shall find them both implicated and involved together, (and therein commonly we Are deceived;) a Commandment comes from God, and respects of our own concur; (mark it well, that I may take away this deceit) as, for Exampl;
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and he suffers for the keeping of a good conscience; but withall there is somewhat more mingled with it, there is esteeme from men: and so for other actions;
and he suffers for the keeping of a good conscience; but withal there is somewhat more mingled with it, there is esteem from men: and so for other actions;
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yea suppose sometimes they incurre discredit with men, as sometimes they doe, in suffering, there is onely a naked Commandement to encourage them to it, I say,
yea suppose sometime they incur discredit with men, as sometime they do, in suffering, there is only a naked Commandment to encourage them to it, I say,
But this obiection may be made, May not a man be moued with other respects, may he not be moued with regard to credit and aduancement that may follow vpon the performance of good duties?
But this objection may be made, May not a man be moved with other respects, may he not be moved with regard to credit and advancement that may follow upon the performance of good duties?
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this is that that moues him, and therefore without respect to himselfe, he serues him he doth his businesse faithfully, he lookes what may be for his aduantage, and not for his owne.
this is that that moves him, and Therefore without respect to himself, he serves him he does his business faithfully, he looks what may be for his advantage, and not for his own.
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A third effect that ariseth from this sincerity or integrity of heart, is to serue the Lord, to doe his will with all a mans might, to doe it exceeding diligently, not onely to haue respect to his Commandement,
A third Effect that arises from this sincerity or integrity of heart, is to serve the Lord, to do his will with all a men might, to do it exceeding diligently, not only to have respect to his Commandment,
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You haue an excellent place for the expression of this, in 1 Pet. 1. 22. saith the A postle, Seeing your hearts are purified to loue one another, without feyning, see that you loue one another with a pure heart, feruently.
You have an excellent place for the expression of this, in 1 Pet. 1. 22. Says the A postle, Seeing your hearts Are purified to love one Another, without feigning, see that you love one Another with a pure heart, fervently.
and therefore a man that hath a sincere heart, that chooseth GOD alone, that saith thus with himselfe, I haue but one Master to serue, I haue but one to feare, I haue GOD alone to looke to, my businesse is with him in heauen, I thinke him to be alsufficient, and an exceeding great reward: I say, this will alway accompany such a heart, such a resolution, that he serues him with all diligence;
and Therefore a man that hath a sincere heart, that chooses GOD alone, that Says thus with himself, I have but one Master to serve, I have but one to Fear, I have GOD alone to look to, my business is with him in heaven, I think him to be All-sufficient, and an exceeding great reward: I say, this will always accompany such a heart, such a resolution, that he serves him with all diligence;
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and therefore if you would finde out now what is a proper effect of sincerity, you shall finde this alway to be in those, whose hearts are vpright with God, that they giue themselues vp to his seruice;
and Therefore if you would find out now what is a proper Effect of sincerity, you shall find this always to be in those, whose hearts Are upright with God, that they give themselves up to his service;
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therefore for a man that saith this, I hope my heart is vpright with God, and yet you see him exceeding busie with other things, the worke of God he doth ouerly, he slubbers it ouer, he, doth it negligently,
Therefore for a man that Says this, I hope my heart is upright with God, and yet you see him exceeding busy with other things, the work of God he does overly, he slubbers it over, he, does it negligently,
a man whose heart is vpright, hath this disposition in him, that his speeches, his thoughts and his actions, are still busied about things that belong to the Kingdome of God, holinesse is the element hee liues in, he would still be doing something 〈 ◊ 〉 •ends that way, by his good will he would be doing nothing else:
a man whose heart is upright, hath this disposition in him, that his Speeches, his thoughts and his actions, Are still busied about things that belong to the Kingdom of God, holiness is the element he lives in, he would still be doing something 〈 ◊ 〉 •ends that Way, by his good will he would be doing nothing Else:
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whereas, before, hee conceiued it t• consist in other things ▪ now he knowes it whol•ly consists in the fauour of God, in pleasing him, and in enioying of him;
whereas, before, he conceived it t• consist in other things ▪ now he knows it whol•ly consists in the favour of God, in pleasing him, and in enjoying of him;
a man will endure much, but if it come to disgrace, to discredit, to losse of reputation, there his patience hath not a perfect worke; and therefore he giues ouer.
a man will endure much, but if it come to disgrace, to discredit, to loss of reputation, there his patience hath not a perfect work; and Therefore he gives over.
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So you see that expression, Heb. 17. 1. Seeing we haue such a cloud of witnesses, saith the Apostle, let vs runne the race with patience that is set before vs. The meaning of it is this:
So you see that expression, Hebrew 17. 1. Seeing we have such a cloud of Witnesses, Says the Apostle, let us run the raze with patience that is Set before us The meaning of it is this:
I answer, it is true, you see it was so in Iob; though he were a man of an vpright heart, ( God beares that witnesse to him, hee was a iust man, one that feared God ) and likewise this grace was perfect in him, (as that witnesse is giuen him, Iam. 5. 11. You know the patience of Iob,) yet, notwithstanding this, it seemed to be interrupted, it seemed not to haue its perfect worke. Beloued, to this I answer;
I answer, it is true, you see it was so in Job; though he were a man of an upright heart, (God bears that witness to him, he was a just man, one that feared God) and likewise this grace was perfect in him, (as that witness is given him, Iam. 5. 11. You know the patience of Job,) yet, notwithstanding this, it seemed to be interrupted, it seemed not to have its perfect work. beloved, to this I answer;
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but it ariseth many times from some other impediment, some other accident, from some distemper that may arise in the soule, that sometime or other may hinder euen a perfect grace, from hauing a perfect worke;
but it arises many times from Some other impediment, Some other accident, from Some distemper that may arise in the soul, that sometime or other may hinder even a perfect grace, from having a perfect work;
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as you see in the workes of nature, there may be a perfect Spring, and yet sometimes it may be hindered from running, by some outward impediment, it may some way or other be dammed vp:
as you see in the works of nature, there may be a perfect Spring, and yet sometime it may be hindered from running, by Some outward impediment, it may Some Way or other be dammed up:
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you see, in the 8, 9, 10. Verses, Amaziah was to goe to warre against the Edomites, he hyred 100000. of Israel, that was halfe his Armie, to goe and assist him in the battell:
you see, in the 8, 9, 10. Verses, Amaziah was to go to war against the Edomites, he hired 100000. of Israel, that was half his Army, to go and assist him in the battle:
there comes a Prophet from the LORD ▪ and tels him, Amaziah, know this, the Lord is not with Israel, and therefore seperate these men, and send them home;
there comes a Prophet from the LORD ▪ and tells him, Amaziah, know this, the Lord is not with Israel, and Therefore separate these men, and send them home;
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for immediately after hee had ouercome the Edomites, hee set vp their Gods, and a Prophet comes and tels him, Amaziah, art thou so foolish, to set vp the Gods of the Edomites, that were not able to deliuer their owne people? Saith the Text, hee would not hearken to the Prophet,
for immediately After he had overcome the Edomites, he Set up their God's, and a Prophet comes and tells him, Amaziah, art thou so foolish, to Set up the God's of the Edomites, that were not able to deliver their own people? Says the Text, he would not harken to the Prophet,
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And you shall finde this very Storie, that I haue now named, brought in as an euidence that his heart was not sound, that his faith had not a perfect worke:
And you shall find this very Story, that I have now nam, brought in as an evidence that his heart was not found, that his faith had not a perfect work:
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Another example is in Rehoboam, 2 Chron. 11. When the Kingdome was diuided, and giuen to Ieroboam, and the tenne Tribes had made that defection from Rehoboam, hee gathered together ninescore thousand fighting men to goe vp against Israel: but, saith the Text, the Word of the Lord came to Shemaiah, a man of God, saying, Speake to Rehoboam, the sonne of salomon, King of Iudah,
another Exampl is in Rehoboam, 2 Chronicles 11. When the Kingdom was divided, and given to Jeroboam, and the tenne Tribes had made that defection from Rehoboam, he gathered together ninescore thousand fighting men to go up against Israel: but, Says the Text, the Word of the Lord Come to Shemaiah, a man of God, saying, Speak to Rehoboam, the son of Solomon, King of Iudah,
and to all Israel, and Iudah, and Beniamin, saying, Thus saith the Lord, You shall not goe vp to fight against your brethren, returne euery man to his house:
and to all Israel, and Iudah, and Benjamin, saying, Thus Says the Lord, You shall not go up to fight against your brothers, return every man to his house:
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as Moses, at the waters of strife, saith the Text, hee fayled through vnbeli•fe: and againe, Dauid, when hee fled from Saul, to Achis, we see his faith there had not its perfect worke:
as Moses, At the waters of strife, Says the Text, he failed through vnbeli•fe: and again, David, when he fled from Saul, to Achish, we see his faith there had not its perfect work:
To this I answer, that faith may haue a perfect worke, that is, there may be an aptnesse in it, that ordinarily it goes through the worke, •hough, by some accident, it may be hindred:
To this I answer, that faith may have a perfect work, that is, there may be an aptness in it, that ordinarily it Goes through the work, •hough, by Some accident, it may be hindered:
or, if they doe that, yet they suffer it not to come into the outward Courts of their conuersation, it is a signe that this grace hath not a perfect worke, but is restrained:
or, if they do that, yet they suffer it not to come into the outward Courts of their Conversation, it is a Signen that this grace hath not a perfect work, but is restrained:
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and such an expression you shall finde, 2 Pet. 3. 5. This they willingly know not, (marke) that the heaue•s were of old, &c. Hee speakes there of certaine Atheists, that were mockers, and despisers, that were ready to say, Where is the promise of his comming? doe not all things continue alike,
and such an expression you shall find, 2 Pet. 3. 5. This they willingly know not, (mark) that the heaue•s were of old, etc. He speaks there of certain Atheists, that were mockers, and despisers, that were ready to say, Where is the promise of his coming? do not all things continue alike,
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and the ground is, because his heart is sound, he desires to make his heart perfect, he is not willing to spare it in any thing, hee desires not there should bee any exempt place in his heart,
and the ground is, Because his heart is found, he Desires to make his heart perfect, he is not willing to spare it in any thing, he Desires not there should be any exempt place in his heart,
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but hee that loues the truth, hee whose heart is sound, that is not an hypocrite, he comes to the light, he comes to be enlightned in what he doth, hee comes to the light, that his deeds might be made manifest;
but he that loves the truth, he whose heart is found, that is not an hypocrite, he comes to the Light, he comes to be enlightened in what he does, he comes to the Light, that his Deeds might be made manifest;
that is, that it might be euident that his workes are according to Gods will; he desires not that the light should bee kept off. This is another instance.
that is, that it might be evident that his works Are according to God's will; he Desires not that the Light should be kept off. This is Another instance.
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As if hee should say, The purity of wisdome, the perfectnesse, the entirenesse, the sincerity which holy wisdome brings forth, it is seene in this eff•ct, it will make the heart peaceable; it is first pure, and then peaceable.
As if he should say, The purity of Wisdom, the perfectness, the entireness, the sincerity which holy Wisdom brings forth, it is seen in this eff•ct, it will make the heart peaceable; it is First pure, and then peaceable.
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they are not full of good fruites, and good workes and actions, but they are like the •aging Sea, that casts vp myre and dirt vpon those with whom they haue to doe.
they Are not full of good fruits, and good works and actions, but they Are like the •aging Sea, that Cast up mire and dirt upon those with whom they have to do.
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whereas the other, whose heart is vnsound, they are, as Dauid saith of the wicked, they are as thornes, that they cannot •asily bee handled, a man cannot easily deale with them, they are not easily intreated.
whereas the other, whose heart is unsound, they Are, as David Says of the wicked, they Are as thorns, that they cannot •asily be handled, a man cannot Easily deal with them, they Are not Easily entreated.
So, my beloued, this frowardnesse, this waspishnesse of spirit, this implacablenesse, is a signe of an vnsound heart, of an impure heart, of a heart that is not perfect with the Lord: as you see, the Deuils are the most impure Spirits of any other, the most full of malice,
So, my Beloved, this frowardness, this waspishness of Spirit, this implacableness, is a Signen of an unsound heart, of an impure heart, of a heart that is not perfect with the Lord: as you see, the Devils Are the most impure Spirits of any other, the most full of malice,
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he returned not rebuke for rebuke, but he was as a sheepe before the shearers, &c. Vse a Wolfe or a Tyger neuer so kindely, they will bee still implacable and greedy;
he returned not rebuke for rebuke, but he was as a sheep before the shearers, etc. Use a Wolf or a Tiger never so kindly, they will be still implacable and greedy;
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whereas when the heart is cleansed, when it is pure, and perfect, it is emptyed of these strong and domineering lusts, it growes to a quietnesse of spirit;
whereas when the heart is cleansed, when it is pure, and perfect, it is emptied of these strong and domineering Lustiest, it grows to a quietness of Spirit;
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The last effect therefore of this sincerity, or integritie of heart, is that which wee finde expressed, Mat. 5. 8. Blessed are the pure in heart, for they shall see God.
The last Effect Therefore of this sincerity, or integrity of heart, is that which we find expressed, Mathew 5. 8. Blessed Are the pure in heart, for they shall see God.
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it is said of him, hee was a plaine man, and he was able to see the LORD, he was able to see him in the workes of his prouidence, he was able to see him when he got the goods of Laban; saith hee, God hath tooke the goods from your Father,
it is said of him, he was a plain man, and he was able to see the LORD, he was able to see him in the works of his providence, he was able to see him when he god the goods of Laban; Says he, God hath took the goods from your Father,
it was a great merc• to him, to expresse thus much to him, I am al-sufficient, I am able to helpe thee, I am thy exceeding great reward, I am able to be a Sunne ▪ and a Shield vnto thee, to fill thee with all comfort,
it was a great merc• to him, to express thus much to him, I am All-sufficient, I am able to help thee, I am thy exceeding great reward, I am able to be a Sun ▪ and a Shield unto thee, to fill thee with all Comfort,
that is, I will not onely tell thee what I am able to doe, I will not onely expresse to thee in generall, that I will deale well with thee, that I haue a willingnesse and ability to recompence thee,
that is, I will not only tell thee what I am able to do, I will not only express to thee in general, that I will deal well with thee, that I have a willingness and ability to recompense thee,
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in particular, it is added I will multiply thee exceedingly, that is but a branch of the Couenant, I will make thee a Father of many Nations, thou shalt haue a Sonne,
in particular, it is added I will multiply thee exceedingly, that is but a branch of the Covenant, I will make thee a Father of many nations, thou shalt have a Son,
and therfore all the faithfull are reckoned to be the seede of Abraham. For the opening of this to you, which is one of the maine points in Diuinity, I will shew you these fiue things: First, what this Couenant is.
and Therefore all the faithful Are reckoned to be the seed of Abraham. For the opening of this to you, which is one of the main points in Divinity, I will show you these fiue things: First, what this Covenant is.
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The difference between them you shall find, 2 Cor. 3. where you shall see 3. differences, to reduce them to those heads, I will not trouble you with particular places,
The difference between them you shall find, 2 Cor. 3. where you shall see 3. differences, to reduce them to those Heads, I will not trouble you with particular places,
they heard what the Law was, they saw what God required, but there was no more and those that were decla•ers of it, were but the Ministeri of the letter, and not of the Spirit.
they herd what the Law was, they saw what God required, but there was no more and those that were decla•ers of it, were but the Minister of the Letter, and not of the Spirit.
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This is that which is said Gal. 4. Hagar gendreth to bondage: that is, the Couenant of workes it begets bond-men and slaues, and not sonnes, and freemen:
This is that which is said Gal. 4. Hagar gendereth to bondage: that is, the Covenant of works it begets bondmen and slaves, and not Sons, and freemen:
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The third is, That it is a ministration of death, as it is called, 2 Cor. 3. a ministration of death, that is, it propounds a curse to all those that doe not keepe it,
The third is, That it is a ministration of death, as it is called, 2 Cor. 3. a ministration of death, that is, it propounds a curse to all those that do not keep it,
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The reason of all this is, not because there is any ill in the Law, it is a ministration of the letter, it begets feare & emity, it is a ministratiō of death;
The reason of all this is, not Because there is any ill in the Law, it is a ministration of the Letter, it begets Fear & emity, it is a ministration of death;
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then come• the Couenant of grace, and shewes to him a righteousnesse to satisfie this Law, that himselfe neuer wrought, shewes him a way of obtaining pardon and remission for the sinnes that hee hath committed against this Law, by the death and satisfaction of another;
then come• the Covenant of grace, and shows to him a righteousness to satisfy this Law, that himself never wrought, shows him a Way of obtaining pardon and remission for the Sins that he hath committed against this Law, by the death and satisfaction of Another;
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whence this followes, that his heart melts towards the Lord, it relents, it comes to be a soft heart, that is easie and tractable, it is not haled now to the Commandement,
whence this follows, that his heart melts towards the Lord, it relents, it comes to be a soft heart, that is easy and tractable, it is not haled now to the Commandment,
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for his owne wealth, and for his owne aduantage, he doth them now with all willingnesse, the case is altered, hee lookes not now vpon the Law of GOD as an enemy,
for his own wealth, and for his own advantage, he does them now with all willingness, the case is altered, he looks not now upon the Law of GOD as an enemy,
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or as a hard bondage, but he lookes vpon all the Law of God, as a wholsome and profitable rule of direction, that hee is willing to keepe for his owne comfort:
or as a hard bondage, but he looks upon all the Law of God, as a wholesome and profitable Rule of direction, that he is willing to keep for his own Comfort:
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and writes th• Law of GOD in his inward parts, as you shall see, if you compare these two places together, Heb. 8. 8, 9, 10. Behold, saith the Lord, I will make a new Couenant,
and writes th• Law of GOD in his inward parts, as you shall see, if you compare these two places together, Hebrew 8. 8, 9, 10. Behold, Says the Lord, I will make a new Covenant,
If you compare it with that 2 Cor. 3. 2, 3. You are our Epistle written in our hearts, which is vnderstood and read of all men, in that you are manifest to bee the Epistle of Christ, manifested by vs,
If you compare it with that 2 Cor. 3. 2, 3. You Are our Epistle written in our hearts, which is understood and read of all men, in that you Are manifest to be the Epistle of christ, manifested by us,
as it is written and laid before you, there shall be a disposition put into their heart, that shall answer it in all things, there shall be a writing within, answerable to the writing without, that,
as it is written and laid before you, there shall be a disposition put into their heart, that shall answer it in all things, there shall be a writing within, answerable to the writing without, that,
so it is in the hearts of the faithfull, after they are once thus sof•ned, the Spirit of God writes the Law in their hearts, so that there is a Law within, answerable to the Law without, that is,
so it is in the hearts of the faithful, After they Are once thus sof•ned, the Spirit of God writes the Law in their hearts, so that there is a Law within, answerable to the Law without, that is,
which Law within, is called the law of the mind: therefore, if you adde to this, that Rom. 7. I see a law in my members, rebelling against the law of my minde, so there is a Law in the mind within, answerable to the Law of GOD without;
which Law within, is called the law of the mind: Therefore, if you add to this, that Rom. 7. I see a law in my members, rebelling against the law of my mind, so there is a Law in the mind within, answerable to the Law of GOD without;
as acquisite habits are, but it is so ingrasted as any naturall disposition is, it is so rooted in the heart, it is so riuetted in, as when letters are ingraued in Marble, you know, they continue there, they are not easily worne out,
as acquisite habits Are, but it is so ingrasted as any natural disposition is, it is so rooted in the heart, it is so riveted in, as when letters Are engraved in Marble, you know, they continue there, they Are not Easily worn out,
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we are but coeworkers with him, he holds our hands, as it were, when we write the Epistle in any mans heart, it is hee that guides the penne, it is hee that puts inke into it, it comes originally from him,
we Are but coeworkers with him, he holds our hands, as it were, when we write the Epistle in any men heart, it is he that guides the pen, it is he that puts ink into it, it comes originally from him,
Besides, this is further to bee considered in this Metaphor, that God will write his Lawes in our hearts, that we may see these Lawes, wee may reade them, and vnderstand them:
Beside, this is further to be considered in this Metaphor, that God will write his Laws in our hearts, that we may see these Laws, we may read them, and understand them:
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as Paul saith, I delight in the Law of God according to the inward man. So you •ee the difference betweene the Couenant of Grace, and the Couenant of Workes.
as Paul Says, I delight in the Law of God according to the inward man. So you •ee the difference between the Covenant of Grace, and the Covenant of Works.
as for example, they had the blood of Bulls and Goats, they had the washings of the body in cleane water, they had offering of Incense, &c. by which things other things are meant,
as for Exampl, they had the blood of Bulls and Goats, they had the washings of the body in clean water, they had offering of Incense, etc. by which things other things Are meant,
and likewise the inward sanctificatiō of the Spirit, signified by the washing of water, and also the workes and the prayers of the Saints, that are sweet as Incense:
and likewise the inward sanctification of the Spirit, signified by the washing of water, and also the works and the Prayers of the Saints, that Are sweet as Incense:
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that is, as children haue their A, B, C, •heir first elements, so GOD did shew to the •ew•s •hese spirituall mysteries, not in themselues, but in these types and shaddowes they were able to see thē from day to day:
that is, as children have their A, B, C, •heir First elements, so GOD did show to the •ew•s •hese spiritual Mysteres, not in themselves, but in these types and shadows they were able to see them from day to day:
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And this is the second difference betweene the Testaments, the one was expressed but in types and shaddowes, the other hath the substance it selfe. Thirdly they differ in this;
And this is the second difference between the Testaments, the one was expressed but in types and shadows, the other hath the substance it self. Thirdly they differ in this;
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the Old Testament in it selfe is but weake and vnprofitable, (as you shall see likewise in the same place, Heb. 8. 18. ) for the Commandement that went before was dissanulled because of the weaknesse and vnprofitablenesse thereof:
the Old Testament in it self is but weak and unprofitable, (as you shall see likewise in the same place, Hebrew 8. 18.) for the Commandment that went before was dissanulled Because of the weakness and unprofitableness thereof:
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whereas the other was confirmed by the blood of Goats, as we see, Exod. 24. it is called the bloud of the Couenant ▪ wherewith the Booke of the Couenant was sprinkled, that is, the shedding of the blood of beasts confirmed the Couenant;
whereas the other was confirmed by the blood of Goats, as we see, Exod 24. it is called the blood of the Covenant ▪ wherewith the Book of the Covenant was sprinkled, that is, the shedding of the blood of beasts confirmed the Covenant;
but this is confirmed by the death of Christ himselfe, and accordingly, it hath new seales put to it, Baptisme and the Lords Supper, when the Old Testament had other seales, Circumcision, and the Passeouer. Fiftly, they differ in this;
but this is confirmed by the death of christ himself, and accordingly, it hath new Seals put to it, Baptism and the lords Supper, when the Old Testament had other Seals, Circumcision, and the Passover. Fifty, they differ in this;
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in the New Testament there is a more cleere perspicuo•s knowledge of things, there are better promises, a larger effusion of the Spirit, there is more cleerenesse,
in the New Testament there is a more clear perspicuo•s knowledge of things, there Are better promises, a larger effusion of the Spirit, there is more clearness,
as we see, Heb. 8. 10. Heb. 8. 10. After those dayes, saith the Lord, I will put my Lawes into their mindes, &c. And they shall not teach euery man his neighbour,
as we see, Hebrew 8. 10. Hebrew 8. 10. After those days, Says the Lord, I will put my Laws into their minds, etc. And they shall not teach every man his neighbour,
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Moreouer, as the knowldege is greater, so the promises are better promises, Heb. 8. 6. But now our high Priest hath obtained a more excellent office, in as much as he is the Mediator of a better Testament, established vpon better promises.
Moreover, as the knowledge is greater, so the promises Are better promises, Hebrew 8. 6. But now our high Priest hath obtained a more excellent office, in as much as he is the Mediator of a better Testament, established upon better promises.
yet) the maine of them, the most appearing and insisted on, were, they should haue the Land of Canaan, & they should haue an outward prosperity, you see the old Testamēt much insists vpon that;
yet) the main of them, the most appearing and insisted on, were, they should have the Land of Canaan, & they should have an outward Prosperity, you see the old Testament much insists upon that;
then it was distilled by drops, now the Lord hath dispensed it in a greater abundance to the sons of men, in the time of the Gospell, there is greater measure of grace,
then it was distilled by drops, now the Lord hath dispensed it in a greater abundance to the Sons of men, in the time of the Gospel, there is greater measure of grace,
that is a sure rule, that al knowledge, when it is increased, when it is sauing knowledge taught by GOD, it carries grace proportionably with it. This is the fift difference.
that is a sure Rule, that all knowledge, when it is increased, when it is Saving knowledge taught by GOD, it carries grace proportionably with it. This is the fift difference.
secondly, it is hee, that by the interuention of a certaine Compact, of certaine Articles of agreement, hath reconciled the disagreeing parties, he hath gone between them,
secondly, it is he, that by the intervention of a certain Compact, of certain Articles of agreement, hath reconciled the disagreeing parties, he hath gone between them,
My beloued, it is a thing that is not sufficiently considered of vs, how great a mercy it is, that the glorious GOD of Heauen and Earth should be willing to enter into Couenant, that he should be willing to indent with vs,
My Beloved, it is a thing that is not sufficiently considered of us, how great a mercy it is, that the glorious GOD of Heaven and Earth should be willing to enter into Covenant, that he should be willing to indent with us,
so it is betweene the LORD and vs, when hee is once willing to enter into Couenant with vs. Beloued, this should teach vs to magnifie the mercie of God, and to be ready to say,
so it is between the LORD and us, when he is once willing to enter into Covenant with us beloved, this should teach us to magnify the mercy of God, and to be ready to say,
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as Dauid did, What am I, or what is my Fathers House, that I should be raysed hitherto, that I should enter into Couenant with the great GOD, that hee should come to a Campact and agreement with mee, that he should tye himselfe,
as David did, What am I, or what is my Father's House, that I should be raised hitherto, that I should enter into Covenant with the great GOD, that he should come to a Campact and agreement with me, that he should tie himself,
and to assist them, and they did it, with as much diligence, as they defended their owne City of Rome. If we doe implore GOD• ayde, doe you thinke that God will breake his Couenant? Will he not 〈 ◊ 〉 vp himselfe, to scatter his and our 〈 ◊ 〉 Certainely hee will. This great benefit you haue;
and to assist them, and they did it, with as much diligence, as they defended their own city of Room. If we do implore GOD• aid, do you think that God will break his Covenant? Will he not 〈 ◊ 〉 up himself, to scatter his and our 〈 ◊ 〉 Certainly he will. This great benefit you have;
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First, in that the Couenant of Grace onely, is the ministration of the Spirit, when the other is but the ministration of the letter, it should teach vs thus much, to labour to grow to assurance of the forgiuenesse of our sinnes.
First, in that the Covenant of Grace only, is the ministration of the Spirit, when the other is but the ministration of the Letter, it should teach us thus much, to labour to grow to assurance of the forgiveness of our Sins.
all those places of Scripture make this good, wherein it is said, faith purifieth the heart, and by the promises we are made partakers of the godly nature, as 2. Pet. 1. 4. and likewise, Heb. 9. 14. How much more shall the blood of Christ, which, through the eternall Spirit, offered himselfe without fault to God, purge your conscience from dead workes, to serue the liuing GOD.
all those places of Scripture make this good, wherein it is said, faith Purifieth the heart, and by the promises we Are made partakers of the godly nature, as 2. Pet. 1. 4. and likewise, Hebrew 9. 14. How much more shall the blood of christ, which, through the Eternal Spirit, offered himself without fault to God, purge your conscience from dead works, to serve the living GOD.
The meaning is this, if a man would haue his conscience purged from dead workes, let him labour for faith, whereby hee may bee iustified, let him labour to be sprinkled with the blood of Christ, to haue assurance of the forgiuenesse and pardon of his sinnes, through that blood,
The meaning is this, if a man would have his conscience purged from dead works, let him labour for faith, whereby he may be justified, let him labour to be sprinkled with the blood of christ, to have assurance of the forgiveness and pardon of his Sins, through that blood,
So likewise, Gal. 3. Did you receiue the Spirit by the workes of the Law? Did you not rather receiue it by the hearing of •aith preached? And so, Gal. 5. Faith that workes by loue;
So likewise, Gal. 3. Did you receive the Spirit by the works of the Law? Did you not rather receive it by the hearing of •aith preached? And so, Gal. 5. Faith that works by love;
All these shew thus much vnto vs, that the best way to heale any strong lust, the best way to change our hearts, to get victory ouer any sin, that it may not haue dominion ouer vs, to haue our conscience cleansed from dead workes, to he made partakers of the diuine nature, is to grow vp in the ▪ assurance of the loue of God to vs in Christ, to get assurance of pardon and forgiuenesse:
All these show thus much unto us, that the best Way to heal any strong lust, the best Way to change our hearts, to get victory over any since, that it may not have dominion over us, to have our conscience cleansed from dead works, to he made partakers of the divine nature, is to grow up in the ▪ assurance of the love of God to us in christ, to get assurance of pardon and forgiveness:
for, beloued, know this, if the heart doe no more but looke to the Commandement, if you heare onely that there are such duties to be done, and consider them,
for, Beloved, know this, if the heart do no more but look to the Commandment, if you hear only that there Are such duties to be done, and Consider them,
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an ex•l•eration betweene them, and an enmi•y, they looke one vpon another as enemies; but when the heart is softned, and reconciled to God, it closeth with the Commandement,
an ex•l•eration between them, and an enmi•y, they look one upon Another as enemies; but when the heart is softened, and reconciled to God, it closeth with the Commandment,
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and therfore the way is not •o go about to reforme our liues as morall men, to thinke with thy selfe, there are these duties, I must take a course to keepe them,
and Therefore the Way is not •o go about to reform our lives as moral men, to think with thy self, there Are these duties, I must take a course to keep them,
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The 2. is, in regard of the difference of the two Testaments, the second Testament being stablished vpon better promises. What is the reason that the New Testament is said to bee stablished vpon better promises? Beloued, you shall finde this to be the condition of the New Testament, you shall finde in it very little expression of the promises of this life;
The 2. is, in regard of the difference of the two Testaments, the second Testament being established upon better promises. What is the reason that the New Testament is said to be established upon better promises? beloved, you shall find this to be the condition of the New Testament, you shall find in it very little expression of the promises of this life;
You shall bee saued, you shall haue your sinnes forgiuen, you shall bee iustified, you shall bee sanctified, you shall receiue the adoption of sonnes, you shall receiue the high price of your calling, &c. These are the things that Paul euery where magnifies,
You shall be saved, you shall have your Sins forgiven, you shall be justified, you shall be sanctified, you shall receive the adoption of Sons, you shall receive the high price of your calling, etc. These Are the things that Paul every where Magnifies,
Whence you may gather this much, that grace and spirituall things, spiritual priuiledges, things belonging to the Kingdome of God, and of •esus Christ, exceed much all outward and temporall happinesse:
Whence you may gather this much, that grace and spiritual things, spiritual privileges, things belonging to the Kingdom of God, and of •esus christ, exceed much all outward and temporal happiness:
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labour then to worke your hearts fully to that perswasion, namely, to thinke with your selues, it is better to be rich in grace, better to haue the priuiledges of Iesus Christ, then to bee rich in this world, Reu. 2. I know thy pouerty, but thou art rich.
labour then to work your hearts Fully to that persuasion, namely, to think with your selves, it is better to be rich in grace, better to have the privileges of Iesus christ, then to be rich in this world, Reu. 2. I know thy poverty, but thou art rich.
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because when a man is rich in grace, rich in spirituall blessings, when hee hath the spirituall promises, he hath Go•• Image renued in him, he hath God to be his friend, who is the Gouernour of the world,
Because when a man is rich in grace, rich in spiritual blessings, when he hath the spiritual promises, he hath Go•• Image renewed in him, he hath God to be his friend, who is the Governor of the world,
because the Church is downe a littl• because i• wants that outward prosperity that before it enioyed, that therefore it is the worse, It is a true obseruation of one,
Because the Church is down a littl• Because i• Wants that outward Prosperity that before it enjoyed, that Therefore it is the Worse, It is a true observation of one,
and commonly his soule prospers best, when his outward estate fares the worst: the winter of his outward condition is vsually the spring time of his soule;
and commonly his soul prospers best, when his outward estate fares the worst: the winter of his outward condition is usually the spring time of his soul;
You know, it is an obseruable thing, that the promises of outward prosperity were made to the Church of God, whiles it was yet in its infancie, while it was weake;
You know, it is an observable thing, that the promises of outward Prosperity were made to the Church of God, while it was yet in its infancy, while it was weak;
and weaknesse, and infirmity, that a man is not growne perfect, that he is not growne to maturity, to thinke outward prosperity to be the better condition.
and weakness, and infirmity, that a man is not grown perfect, that he is not grown to maturity, to think outward Prosperity to be the better condition.
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Salomon, when he was old, when he had the wisdome of experience ioyned together with that infused wisdome that hee had from the Holy Ghost, made this the summe of all, that outward prosperity is meere vanity,
Solomon, when he was old, when he had the Wisdom of experience joined together with that infused Wisdom that he had from the Holy Ghost, made this the sum of all, that outward Prosperity is mere vanity,
and likewise the Old Testament, as it consists in types and shaddowes, be but a ministration of the letter, a ministration of bondage, and a ministration of enmity:
and likewise the Old Testament, as it consists in types and shadows, be but a ministration of the Letter, a ministration of bondage, and a ministration of enmity:
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But this new Couenant, this Couenant of Grace, is the ministration of the Spirit, the ministration of loue, the ministration of freedome, the ministration of righteousnesse, and the ministration of life:
But this new Covenant, this Covenant of Grace, is the ministration of the Spirit, the ministration of love, the ministration of freedom, the ministration of righteousness, and the ministration of life:
then let him make vse of, and apply to himselfe the Couenant of Grace, the free promises of the pardon and remission of sinnes, let him apply them, that is the way to get the Spirit, that is the way to mortifie the deeds of the flesh, that is the way to get his heart changed, that is the way to be made a new creature.
then let him make use of, and apply to himself the Covenant of Grace, the free promises of the pardon and remission of Sins, let him apply them, that is the Way to get the Spirit, that is the Way to mortify the Deeds of the Flesh, that is the Way to get his heart changed, that is the Way to be made a new creature.
For the better vnderstanding of which, this is to he obserued, that which keepes euery man off, that which keepes men in a condition of strangenesse from the life of God, is,
For the better understanding of which, this is to he observed, that which keeps every man off, that which keeps men in a condition of strangeness from the life of God, is,
when they looke vpon the Cōmandement, and on the stubbornnesse of their owne hearts, and the indisposition that is in them to yeeld obedience, they thinke there is no hope,
when they look upon the Commandment, and on the stubbornness of their own hearts, and the indisposition that is in them to yield Obedience, they think there is no hope,
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there is that power in the Couenant of Grace, in the promises of the pardon and forgiuenesse of sins, that it begets another life in a man, it makes him a new creature, it makes him a liuing creature to GOD, which before he was not;
there is that power in the Covenant of Grace, in the promises of the pardon and forgiveness of Sins, that it begets Another life in a man, it makes him a new creature, it makes him a living creature to GOD, which before he was not;
the ground of which you shall see, 2 Cor. 3. 6.2 Cor. 3. 6. Hee hath made vs able Ministers of the New Testament, not of the letter, but of the Spirit:
the ground of which you shall see, 2 Cor. 3. 6.2 Cor. 3. 6. He hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit:
when you heare the Law, the Commands, the duty you cannot performe, there is no more deliuered to you but the bare letter, that is, you know the duty, and no more.
when you hear the Law, the Commands, the duty you cannot perform, there is no more Delivered to you but the bore Letter, that is, you know the duty, and no more.
that is, he hates it, he would be rid of it, he wisheth there were no such Law or Commandement, hee desires it should be dealt with as he would haue an enemy dealt with, he would haue it vtterly taken away;
that is, he hates it, he would be rid of it, he wishes there were no such Law or Commandment, he Desires it should be dealt with as he would have an enemy dealt with, he would have it utterly taken away;
he sees God intends not any hurt, any euill to him, as he apprehended before; he sees God exceeding kinde, and mercifull, and willing to put away all his sinnes,
he sees God intends not any hurt, any evil to him, as he apprehended before; he sees God exceeding kind, and merciful, and willing to put away all his Sins,
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this Spirit being thus infused, writes the Law in his inward pa•ts, that is it that breeds in him a holy disposition, that inables him in some measure to keepe the Law, it prints in him all those graces that giue him strength to obserue the Commandements that God hath given him:
this Spirit being thus infused, writes the Law in his inward pa•ts, that is it that breeds in him a holy disposition, that inables him in Some measure to keep the Law, it prints in him all those graces that give him strength to observe the commandments that God hath given him:
but let him goe about it as a Christian, that is, let him beleeue the promises of pardon in the blood of Christ, and the very beleeuing of those promises, will be able to clense and purge the heart from dead works: (in that place ▪ we then named,
but let him go about it as a Christian, that is, let him believe the promises of pardon in the blood of christ, and the very believing of those promises, will be able to cleanse and purge the heart from dead works: (in that place ▪ we then nam,
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and we could doe no more but name it) you shall finde it, Heb. 9. 14. How much more shall the blood of Christ, which by the eternall Spirit offered himselfe without fault to God, purge your consciences from dead workes, to serue the liuing God.
and we could do no more but name it) you shall find it, Hebrew 9. 14. How much more shall the blood of christ, which by the Eternal Spirit offered himself without fault to God, purge your Consciences from dead works, to serve the living God.
The meaning of it is this, when a man hath once applyed the blood of Christ for his iustification, this effect will follow vpon it, there will accompany it a certaine vigour, a certaine vertue, a certaine power and strength, which will also purge his conscience from dead workes;
The meaning of it is this, when a man hath once applied the blood of christ for his justification, this Effect will follow upon it, there will accompany it a certain vigour, a certain virtue, a certain power and strength, which will also purge his conscience from dead works;
and shew him that hee ought not to doe such and such euill things, but it shall clense his conscience from those rootes of dead workes, those corrupt lusts,
and show him that he ought not to do such and such evil things, but it shall cleanse his conscience from those roots of dead works, those corrupt Lustiest,
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if he apply the promise of pardon and forgiuenesse through the blood of Iesus Christ. The like you shall see, Gal. 3. 5. He that ministreth to you the Spirit,
if he apply the promise of pardon and forgiveness through the blood of Iesus christ. The like you shall see, Gal. 3. 5. He that Ministereth to you the Spirit,
that is, they were filled presently with an immediate infusion of knowledge; they had, some the gift of tongues, some extraordinary manifestation of the Spirit;
that is, they were filled presently with an immediate infusion of knowledge; they had, Some the gift of tongues, Some extraordinary manifestation of the Spirit;
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saith the Apostle, when this was done, was it done by the preaching of the Law? was it not done by the preaching of Christ, and by offering to you the pardon and forgiuenesse of sins through him? Therefore you see how hee expresseth it;
Says the Apostle, when this was done, was it done by the preaching of the Law? was it not done by the preaching of christ, and by offering to you the pardon and forgiveness of Sins through him? Therefore you see how he Expresses it;
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Hee therefore that minist•eth the Spirit to you, and workes miracles among you, how doth hee worke these miracles? hee doth them not by the workes of the Law,
He Therefore that minist•eth the Spirit to you, and works Miracles among you, how does he work these Miracles? he does them not by the works of the Law,
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when a man hath any strong lust to conflict wi•hall, hee must not thinke, that setting himselfe with strong vowes and resolu•ions to resist it, is the way to beginne with:
when a man hath any strong lust to conflict wi•hall, he must not think, that setting himself with strong vows and resolu•ions to resist it, is the Way to begin with:
no, the way is to get assurance of pardon, to get ass•rance of Gods loue to himselfe, in Christ, to labour to get communion betweene Christ and himselfe, to labour to delight in God, as he will when there once are •ermes of reconciliation betweene them,
no, the Way is to get assurance of pardon, to get ass•rance of God's love to himself, in christ, to labour to get communion between christ and himself, to labour to delight in God, as he will when there once Are •ermes of reconciliation between them,
euen while hee is looking vpon the promise of pardon and remission, the promises of the New Couenant, that offer Iesus Christ, and the gift of righteousnesse through him,
even while he is looking upon the promise of pardon and remission, the promises of the New Covenant, that offer Iesus christ, and the gift of righteousness through him,
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If there be a promise of pardon, and of grace, through Christ, then belike we may liue as we list? No, saith the Apostle, doe you but beleeue those promises of grace,
If there be a promise of pardon, and of grace, through christ, then belike we may live as we list? No, Says the Apostle, do you but believe those promises of grace,
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Shall we that are dead to sinne liue yet therein? Know you not, that as ma•y as are baptized into Iesus Christ, are baptized into his death? The meaning is this,
Shall we that Are dead to sin live yet therein? Know you not, that as ma•y as Are baptised into Iesus christ, Are baptised into his death? The meaning is this,
Know you not, that all that are baptized into Iesus Christ, that is, that are baptized into him for reconciliation with God, of necessity they must also be baptized into his death? Therefore, saith he, you are dead to sinne, by being thus baptized with Christ, it is impossible you should liue in in it.
Know you not, that all that Are baptised into Iesus christ, that is, that Are baptised into him for reconciliation with God, of necessity they must also be baptised into his death? Therefore, Says he, you Are dead to sin, by being thus baptised with christ, it is impossible you should live in in it.
So, I say, beloued, hee that hath the strongest faith, he that beleeues in the greatest degree the promi•es of pardon and remission, I dare boldly say, he hath the holiest heart, and the holiest life:
So, I say, Beloved, he that hath the Strongest faith, he that believes in the greatest degree the promi•es of pardon and remission, I Dare boldly say, he hath the Holiest heart, and the Holiest life:
for that is the roote of it, it ariseth from that roote, sanctification ariseth from iustification, the blood of Christ hath in it a power, not onely to wash vs from the guil• of sinne,
for that is the root of it, it arises from that root, sanctification arises from justification, the blood of christ hath in it a power, not only to wash us from the guil• of sin,
And therefore, I say, the best way to get a great degree of sanctification, and of mortification of sinfull lusts ▪ the best way to get a greater measure of the graces of the Spirit, to grow vp to greater holinesse of conuersation, is to labour to grow in faith, in the beliefe of those promises of the Gospell:
And Therefore, I say, the best Way to get a great degree of sanctification, and of mortification of sinful Lustiest ▪ the best Way to get a greater measure of the graces of the Spirit, to grow up to greater holiness of Conversation, is to labour to grow in faith, in the belief of those promises of the Gospel:
but because now there are more euident promises of pardon, and forgiuenesse, and reconciliation with GOD, which by the Couenant of workes could not be.
but Because now there Are more evident promises of pardon, and forgiveness, and reconciliation with GOD, which by the Covenant of works could not be.
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The fourth, and maine Vse, that wee are to make of this, from this description of the Couenant, is to learne to know the ground vpon which we expect saluation,
The fourth, and main Use, that we Are to make of this, from this description of the Covenant, is to Learn to know the ground upon which we expect salvation,
this is that you must lay vp for the foundation of all your comforts, it hath beene the corner stone vpon which the Saints haue beene built, from the beginning of the world, vnto this day:
this is that you must lay up for the Foundation of all your comforts, it hath been the corner stone upon which the Saints have been built, from the beginning of the world, unto this day:
there is no ground you haue to beleeue you shall be saued, there is no ground to beleeue that any promise of God shall be made good to you, to beleeue that you shall haue the price of the high Calling of God in Iesus Christ, and those glorious Riches of the inheritance prepared for vs in him;
there is no ground you have to believe you shall be saved, there is no ground to believe that any promise of God shall be made good to you, to believe that you shall have the price of the high Calling of God in Iesus christ, and those glorious Riches of the inheritance prepared for us in him;
yet you must know it, for it is the ground of all you hope for, it is that that euery man is built vpon, you haue no other ground but this, GOD hath made a Couenant with you,
yet you must know it, for it is the ground of all you hope for, it is that that every man is built upon, you have no other ground but this, GOD hath made a Covenant with you,
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and that in these termes, after he had charged them with their sinne, and had humbled them, (for that method he vseth) he sheweth Eue what she had done,
and that in these terms, After he had charged them with their sin, and had humbled them, (for that method he uses) he shows Eve what she had done,
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The Woman might aske, But how can this bee? Alas, I am weake, I finde my selfe too weake already in the Battell, he is too strong for mee? Saith hee, I will giue thee a certaine seede, one that shall bee borne of thee,
The Woman might ask, But how can this be? Alas, I am weak, I find my self too weak already in the Battle, he is too strong for me? Says he, I will give thee a certain seed, one that shall be born of thee,
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and in that Battell betweene him and the Serpent, this shall be the issue, the Serpent shall bruise his heele, that is, he shall preuaile so farre as to cause men to crucifie him, which is but as the bruising of the heele;
and in that Battle between him and the Serpent, this shall be the issue, the Serpent shall bruise his heel, that is, he shall prevail so Far as to cause men to crucify him, which is but as the bruising of the heel;
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Beloued, there are many difficulties in this, how the promise should be made to the seede? how againe it should be made to Abraham himselfe? (for it is said to be made to both) how all Nations are blessed in Abraham, and yet it is said, they shall be blessed in thy seed?
beloved, there Are many difficulties in this, how the promise should be made to the seed? how again it should be made to Abraham himself? (for it is said to be made to both) how all nations Are blessed in Abraham, and yet it is said, they shall be blessed in thy seed?
and best to bee vnderstoost by you: therefore you shall obserue in GODS preaching the Gospell to Abraham; First, the Couenant. Secondly, the conditions of it. Thirdly, the confirma•ion of it.
and best to be vnderstoost by you: Therefore you shall observe in GOD'S preaching the Gospel to Abraham; First, the Covenant. Secondly, the conditions of it. Thirdly, the confirma•ion of it.
and be made like to him, thou shalt be made a Prophet, as he is a Prophet, he shall •each thee so, by infusing of the same Spirit that dwels in himselfe, hee shall •each thee such knowledge, that thou shal• be a Prophet, as he:
and be made like to him, thou shalt be made a Prophet, as he is a Prophet, he shall •each thee so, by infusing of the same Spirit that dwells in himself, he shall •each thee such knowledge, that thou shal• be a Prophet, as he:
that is, thou shalt haue the spirit of a King, to rule ouer all thy sinfull lusts and dispositions, thou shalt haue the peace of a King, the ioy, the comfort, the riches of a King,
that is, thou shalt have the Spirit of a King, to Rule over all thy sinful Lustiest and dispositions, thou shalt have the peace of a King, the joy, the Comfort, the riches of a King,
hee was the King of peace, and the Priest of the most high God; and what was the blessing that Melchizedeck brought to Abraham? Saith hee, The LORD blesse thee;
he was the King of peace, and the Priest of the most high God; and what was the blessing that Melchizedeck brought to Abraham? Says he, The LORD bless thee;
he blessed him, that is, hee bade him goe on, and prosper, hee wished that all blessings might come vpon him, that he might ouercome his enemies, &c. that hee might haue blessings of all sorts, they are not set down particularly;
he blessed him, that is, he bade him go on, and prosper, he wished that all blessings might come upon him, that he might overcome his enemies, etc. that he might have blessings of all sorts, they Are not Set down particularly;
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and heere I haue brought thee Bread and Wine, that is, an earnest, a little for the whole, to shew this to thee, that GOD hath made thee heyre of all things:
and Here I have brought thee Bred and Wine, that is, an earnest, a little for the Whole, to show this to thee, that GOD hath made thee heir of all things:
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for it is the LORD that blesseth mee, it is hee that shall make me rich, it is he that is my exceeding great reward, it is he that hath entred into Couenant with mee;
for it is the LORD that Blesses me, it is he that shall make me rich, it is he that is my exceeding great reward, it is he that hath entered into Covenant with me;
as thou didst to Melchizedeck; What was that homage? That thou shalt giue him the tenth of all thou hast, that is, by that thou shalt shew thine homage, thou shalt shew that thou art bound to yeeld him obedience, thou shalt shew vpon what tenure thou holdest all that thou hast;
as thou didst to Melchizedeck; What was that homage? That thou shalt give him the tenth of all thou hast, that is, by that thou shalt show thine homage, thou shalt show that thou art bound to yield him Obedience, thou shalt show upon what tenure thou holdest all that thou hast;
therefore Abraham would take nothing of any else, hee would take nothing of the King of Sodome, nor he would doe nothing for the King of Sodome, that is, not to him,
Therefore Abraham would take nothing of any Else, he would take nothing of the King of Sodom, nor he would do nothing for the King of Sodom, that is, not to him,
Now for the Condition that God required of Abraham, it was this, Thou shalt beleeue this, thou shalt beleeue that such a Mesiah shall be sent into the World:
Now for the Condition that God required of Abraham, it was this, Thou shalt believe this, thou shalt believe that such a Messiah shall be sent into the World:
I will promise thee a Sonne, art thou able to beleeue it? Againe, thou seest the Land of Canaan, thou hast not one foot in it, I will giue this land from the length and breadth of it, for thy possession:
I will promise thee a Son, art thou able to believe it? Again, thou See the Land of Canaan, thou hast not one foot in it, I will give this land from the length and breadth of it, for thy possession:
Art thou able to beleeue this? saith the Text, Abraham did beleeue, and God accounted that faith of his for righteousnesse; that is, hee accepted him for it:
Art thou able to believe this? Says the Text, Abraham did believe, and God accounted that faith of his for righteousness; that is, he accepted him for it:
Saith the Text, Verse 6. Abraham beleeued, and hee accounted that to him for righteousnesse So likewise he addes, in the Verses following, againe hee said, I am the Lord that brought thee out of Vr of the Chaldees, to giue thee this Land to inherit it.
Says the Text, Verse 6. Abraham believed, and he accounted that to him for righteousness So likewise he adds, in the Verses following, again he said, I am the Lord that brought thee out of Vr of the Chaldees, to give thee this Land to inherit it.
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Now, when Abraham had beleeued this, saith the Lord to him, This faith of thine, that is, not this particular act by which thou beleeuest that thou shalt haue a sonne, that shall be thine immediate heyre,
Now, when Abraham had believed this, Says the Lord to him, This faith of thine, that is, not this particular act by which thou Believest that thou shalt have a son, that shall be thine immediate heir,
but that habit, that grace of faith, that b•leeuing disposition in thee, whereby thou art able to beleeue this promise, saith he, with the same faith thou also belieuest the promise of the Messiah, that a certaine seed• shall be giuen thee, in whom all the Nations of the Earth shall be blessed.
but that habit, that grace of faith, that b•leeuing disposition in thee, whereby thou art able to believe this promise, Says he, with the same faith thou also Believest the promise of the Messiah, that a certain seed• shall be given thee, in whom all the nations of the Earth shall be blessed.
Saith he, this faith of thi•e I take for the condition of the Couenant on thy part, I will for this reckon thee as righteous, I will account thee as a man fit to be entred into Couenant withall.
Says he, this faith of thi•e I take for the condition of the Covenant on thy part, I will for this reckon thee as righteous, I will account thee as a man fit to be entered into Covenant withal.
So, my beloued, it was this act of Abraham, by which hee did beleeue the promise of God, that made him partaker of the Couenant. And if you aske now what is the condition that makes euery man partaker of this Covenant of grace? It is nothing but onely faith, ability to beleeue it, that GOD would send such a Messiah, before the Law,
So, my Beloved, it was this act of Abraham, by which he did believe the promise of God, that made him partaker of the Covenant. And if you ask now what is the condition that makes every man partaker of this Covenant of grace? It is nothing but only faith, ability to believe it, that GOD would send such a Messiah, before the Law,
as it were, of the great promise, of the maine Couenant in Christ. So likewise, that act of Abrahams faith, whereby hee beleeued that he should haue a sonne,
as it were, of the great promise, of the main Covenant in christ. So likewise, that act of Abrahams faith, whereby he believed that he should have a son,
So then wee haue found out this, what the Condition is that God requires of euery man to bee made partaker of his Couenant; it is nothing but to beleeue in God; that is, God saith, I will giue my Sonne to you;
So then we have found out this, what the Condition is that God requires of every man to be made partaker of his Covenant; it is nothing but to believe in God; that is, God Says, I will give my Son to you;
this is a very great promise, can you beleeue this? If a man will but beleeue GOD now, I say, it makes him partaker of the Couenant, this puts him within the Couenant: you will say, this is very strange;
this is a very great promise, can you believe this? If a man will but believe GOD now, I say, it makes him partaker of the Covenant, this puts him within the Covenant: you will say, this is very strange;
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how can it be, that so small a condition as this, that to bel•eue, should make a man partaker of the Couenant? that vpon which all the promises hang initially, is nothing but beleeuing.
how can it be, that so small a condition as this, that to bel•eue, should make a man partaker of the Covenant? that upon which all the promises hang initially, is nothing but believing.
and doe this, but it is impossible, let him beleeue, and the other will follow. Behold Abraham himselfe, (to giue you an instance of it) he beleeued GOD,
and do this, but it is impossible, let him believe, and the other will follow. Behold Abraham himself, (to give you an instance of it) he believed GOD,
for, saith the Text, Rom. 4. Abraham is said to beleeue GOD, when hee said he should haue a sonne, he gaue him glory, that is the ground, which drawes with it all other graces, after this manner;
for, Says the Text, Rom. 4. Abraham is said to believe GOD, when he said he should have a son, he gave him glory, that is the ground, which draws with it all other graces, After this manner;
Besides, he that beleeues him, when GOD shall say to him, I am thy exceeding great reward, see that thou keepe close to mee, thou shalt haue an eye vpon mee,
Beside, he that believes him, when GOD shall say to him, I am thy exceeding great reward, see that thou keep close to me, thou shalt have an eye upon me,
Let any man beleeue as Abraham did, and of necessity it will produce good workes; let a man beleeue truely, and truth of beliefe will bring forth truth of holinesse:
Let any man believe as Abraham did, and of necessity it will produce good works; let a man believe truly, and truth of belief will bring forth truth of holiness:
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but the LORD tryed that in Adam, hee gaue Adam a Commandement, and ability to keepe it, (so hee made him perfectly innocent,) yet Adam did not keepe it.
but the LORD tried that in Adam, he gave Adam a Commandment, and ability to keep it, (so he made him perfectly innocent,) yet Adam did not keep it.
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and therefore wee see what the Apostle saith, Galat. 3. 21. Is the Law then against the promise of GOD? GOD forbid: for if there had beene a Lawe giuen that could haue giuen life,
and Therefore we see what the Apostle Says, Galatians 3. 21. Is the Law then against the promise of GOD? GOD forbid: for if there had been a Law given that could have given life,
but onely by faith, by beleeuing GOD, and by taking the promise, and the gift of Righteousnesse, through Iesus Christ: for it could neuer else in likelihood haue beene sure to the seede. This is the way to make it sure,
but only by faith, by believing GOD, and by taking the promise, and the gift of Righteousness, through Iesus christ: for it could never Else in likelihood have been sure to the seed. This is the Way to make it sure,
you see, the Couenant is not a Commandement, Doe this, and liue, but the Couenant is a promise, I will giue thee, It runnes all vpon promises, I will giue thee a seed,
you see, the Covenant is not a Commandment, Do this, and live, but the Covenant is a promise, I will give thee, It runs all upon promises, I will give thee a seed,
And that is added, likewise, if it had beene by workes, men would haue beene ready to boast ▪ and haue said, I haue done this, I am able to keepe the Law,
And that is added, likewise, if it had been by works, men would have been ready to boast ▪ and have said, I have done this, I am able to keep the Law,
for that puts euery man further from the LORD, the more a man reioyceth in himselfe, the more he stands vpon his owne bottome, the more he is diuorsed from GOD, and separated from him:
for that puts every man further from the LORD, the more a man rejoices in himself, the more he Stands upon his own bottom, the more he is divorced from GOD, and separated from him:
Abraham beleeued God, when hee had a promise, and because he beleeued him, (not that particular act of faith but) that grace of faith, whereby he beleeued this,
Abraham believed God, when he had a promise, and Because he believed him, (not that particular act of faith but) that grace of faith, whereby he believed this,
and the other promises of the Messiah, was counted to him for righteousnesse: and so for this cause, because wee beleeue the promises, and the Couenant of Grace,
and the other promises of the Messiah, was counted to him for righteousness: and so for this cause, Because we believe the promises, and the Covenant of Grace,
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and because this seemes strange to the sonnes of men, therefore we see with how much adoe Paul labours to make it good, what strong obiections were against it in all times. I haue shewed the reason.
and Because this seems strange to the Sons of men, Therefore we see with how much ado Paul labours to make it good, what strong objections were against it in all times. I have showed the reason.
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The third thing is the confirmation of the Couenant; when a man heares that GOD will vouchsafe so much fauour vnto mankinde, a man is ready to say as Gedion did,
The third thing is the confirmation of the Covenant; when a man hears that GOD will vouchsafe so much favour unto mankind, a man is ready to say as Gideon did,
Alas, what are wee the sonnes of men, that the great GOD of Heauen and Earth should enter into such a Couenant with vs, that he should make vs such promises as these, that he should make vs heyres of the World, that hee should blesse vs in that manner, to make vs sonnes, to make vs Kings and Priests? Saith the LORD, I confesse it is a Couenant that needes confirmation:
Alas, what Are we the Sons of men, that the great GOD of Heaven and Earth should enter into such a Covenant with us, that he should make us such promises as these, that he should make us Heirs of the World, that he should bless us in that manner, to make us Sons, to make us Kings and Priests? Says the LORD, I confess it is a Covenant that needs confirmation:
if that bee not enough, I will confirme it by an Oath, and because he had no greater to sweare by, he saith, by my selfe haue I sworne, that I will make it good:
if that be not enough, I will confirm it by an Oath, and Because he had no greater to swear by, he Says, by my self have I sworn, that I will make it good:
the Mediator shall come, and confirme this Testament, and when the Testament is confirmed by the death of the Testator, there is no more altering of that;
the Mediator shall come, and confirm this Testament, and when the Testament is confirmed by the death of the Testator, there is no more altering of that;
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saith hee, Gal. 3. A mans Testament no man changeth, after once it is confirmed: and when the Testator is dead, Heb. 9. then the Testament is confirmed:
Says he, Gal. 3. A men Testament no man changes, After once it is confirmed: and when the Testator is dead, Hebrew 9. then the Testament is confirmed:
For Circumcision, saith the LORD, Goe, and circumcise your selues, and when I see the Circumcision, I will remember my Couenant, and make it good to you;
For Circumcision, Says the LORD, Go, and circumcise your selves, and when I see the Circumcision, I will Remember my Covenant, and make it good to you;
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that, as hee said of the Bow, he set the Bow in the Cloud, saith hee, I will make my Couenant, that I will neuer destroy the Earth againe with raine, this Bow shall be the witnesse of the Couenant,
that, as he said of the Bow, he Set the Bow in the Cloud, Says he, I will make my Covenant, that I will never destroy the Earth again with rain, this Bow shall be the witness of the Covenant,
and he comes, and askes, What doe you in my House? What doe a number of those that professe themselues to be within the compasse of the Couenant there? Their answer is, LORD, we beleeue, wee are among those that keepe the Condition.
and he comes, and asks, What do you in my House? What do a number of those that profess themselves to be within the compass of the Covenant there? Their answer is, LORD, we believe, we Are among those that keep the Condition.
But where is the true sprinkling vpon the heart and conscience? heere is the outward Passeouer, the outward profession, you come and take the signe and the seale,
But where is the true sprinkling upon the heart and conscience? Here is the outward Passover, the outward profession, you come and take the Signen and the seal,
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saith hee, when you eate the Lambe, &c. haue you tasted of the sweet of the Lambe, haue you euer tasted of the sweetnesse that is in Iesus Christ, so that you can loue him,
Says he, when you eat the Lamb, etc. have you tasted of the sweet of the Lamb, have you ever tasted of the sweetness that is in Iesus christ, so that you can love him,
from the state of vnregeneracie, wherein you were before? Againe, hath your soule tasted of the sowre hearbs, of that bondage, that now you are weary of all the bondage of sinne and Satan, that you desire exceedingly to goe from it, that you reckon the contrary condition a condition of freedome, wherein you are willing and desirous to continue? saith the LORD,
from the state of unregeneracy, wherein you were before? Again, hath your soul tasted of the sour herbs, of that bondage, that now you Are weary of all the bondage of sin and Satan, that you desire exceedingly to go from it, that you reckon the contrary condition a condition of freedom, wherein you Are willing and desirous to continue? Says the LORD,
that there be not only a Passeouer, but see that you keepe the Passeouer with sincerity, see that all leauen bee cleansed out of your hearts, that is, that your hearts be empty of the dominion of euery sinne;
that there be not only a Passover, but see that you keep the Passover with sincerity, see that all leaven be cleansed out of your hearts, that is, that your hearts be empty of the dominion of every sin;
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see that you haue tasted of the sowrenesse of that bondage, that you bee willing to be rid of it, see that you bee willing to trauell out of Egypt, to another, to a further Country;
see that you have tasted of the courness of that bondage, that you be willing to be rid of it, see that you be willing to travel out of Egypt, to Another, to a further Country;
and, saith the LORD, I will remember my Couenant; and these are the confirmations of the Couenant, saith the Lord, you shall not neede to doubt it, I haue sworne, it is repeated, Heb. 6. besides, it is confirmed with blood, with the death of the Testator,
and, Says the LORD, I will Remember my Covenant; and these Are the confirmations of the Covenant, Says the Lord, you shall not need to doubt it, I have sworn, it is repeated, Hebrew 6. beside, it is confirmed with blood, with the death of the Testator,
Now the three parts of the Couenant are answerable to the three Offices of Christ: for, we told you, it is Christ ▪ himselfe, to whom the promises are immediately made;
Now the three parts of the Covenant Are answerable to the three Offices of christ: for, we told you, it is christ ▪ himself, to whom the promises Are immediately made;
The other Priests were but a shaddow of this Priesthood of Christ, he is the great High Priest, that is holy, and harmlesse, and vndefiled, that is higher then the heauens;
The other Priests were but a shadow of this Priesthood of christ, he is the great High Priest, that is holy, and harmless, and undefiled, that is higher then the heavens;
before the comming of Christ, that offered for his owne sinnes, as well as for the sinnes of others, that often repeated his Sacrifice, that that had but the blood of Bulls and Goats, that did but enter into the Tabernacle;
before the coming of christ, that offered for his own Sins, as well as for the Sins of Others, that often repeated his Sacrifice, that that had but the blood of Bulls and Goats, that did but enter into the Tabernacle;
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saith hee, when you see Iesus Christ himselfe come, that hath no Si•ne of his owne, that offered one perfect Sacrifice, that he needes not to repeate, that entred not into the Tabernacle,
Says he, when you see Iesus christ himself come, that hath no Si•ne of his own, that offered one perfect Sacrifice, that he needs not to repeat, that entered not into the Tabernacle,
but into the Heauen it selfe, that did this with his owne blood, and not with the blood of beasts, saith hee, draw neere now •with assurance of faith: •hat is,
but into the Heaven it self, that did this with his own blood, and not with the blood of beasts, Says he, draw near now •with assurance of faith: •hat is,
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now you may trust perfectly to the grace reueiled through him. This is the first. The second is, I will teach you knowledge, and that he doth as a Prophet;
now you may trust perfectly to the grace revealed through him. This is the First. The second is, I will teach you knowledge, and that he does as a Prophet;
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Christ is another kinde of Prophet, you come not to heare him speake, to heare him teaching as a man heares other Lectures, where his vnderstanding is informed,
christ is Another kind of Prophet, you come not to hear him speak, to hear him teaching as a man hears other Lectures, where his understanding is informed,
such a Prophet as saith to his Ministers, G•e teach all Nations, and I will bee with you, and I will make you able Ministers, not of the letter, but of the Spirit;
such a Prophet as Says to his Ministers, G•e teach all nations, and I will be with you, and I will make you able Ministers, not of the Letter, but of the Spirit;
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and this is the Prophet that the Lord hath raised vp, the Prophet that he promised hee would raise another like Moses, that great Prophet that should teach men after another fashion,
and this is the Prophet that the Lord hath raised up, the Prophet that he promised he would raise Another like Moses, that great Prophet that should teach men After Another fashion,
And how shall a man doe then? Goe to CHRIST, hee is the Prophet, that is, hee teacheth a man to see things so, that his heart, his will and affections shall likewise be moued with it:
And how shall a man do then? Go to CHRIST, he is the Prophet, that is, he Teaches a man to see things so, that his heart, his will and affections shall likewise be moved with it:
and art able to describe him to others, but for all this, thou findest not thy heart affectioned towards him, thou seest not that excellency and beauty that is in him,
and art able to describe him to Others, but for all this, thou Findest not thy heart affectioned towards him, thou See not that excellency and beauty that is in him,
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and must doe it, and, beloued, be assured of this, if wee seeke, and be earnest with him, he will teach vs to know the Lord, and to know him so, that wee shall loue him with all our soule, and with all our strength.
and must do it, and, Beloved, be assured of this, if we seek, and be earnest with him, he will teach us to know the Lord, and to know him so, that we shall love him with all our soul, and with all our strength.
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put the case afflictions come vpon thee, and thou bee not able to bee patient vnder such afflictions, suppose that it be a matter of disgrace and discredit, that so wounds thee, that thy heart cannot be at rest, what is the reason of this? thou callest to minde, it may bee, all the rules of patience, that should teach thee to beare afflictions;
put the case afflictions come upon thee, and thou be not able to be patient under such afflictions, suppose that it be a matter of disgrace and discredit, that so wounds thee, that thy heart cannot be At rest, what is the reason of this? thou Callest to mind, it may be, all the rules of patience, that should teach thee to bear afflictions;
hee is the great Prophet, that teacheth a man so, hee so presents things in their owne colours to the vnderstanding, that the will and affections follow and apprehend them aright;
he is the great Prophet, that Teaches a man so, he so presents things in their own colours to the understanding, that the will and affections follow and apprehend them aright;
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goe to him, and beseech him that thou mayst know them as thou oughtest, and thou shalt finde, that thou shalt be able to bea•e the greatest crosse with patience, it shall bee nothing then to thee, it will appeare to be a small matter,
go to him, and beseech him that thou Mayest know them as thou Ought, and thou shalt find, that thou shalt be able to bea•e the greatest cross with patience, it shall be nothing then to thee, it will appear to be a small matter,
So likewise, for pleasure, when a man finds his heart so wedded to any sinfull lust, to any euill haunt, wher•in his heart is held inordinately, that it cannot diuorse it selfe from it, goe to Christ, hee is the great Prophet.
So likewise, for pleasure, when a man finds his heart so wedded to any sinful lust, to any evil haunt, wher•in his heart is held inordinately, that it cannot divorce it self from it, go to christ, he is the great Prophet.
now, if thou finde thy heart vnruly, if thou finde thy selfe subiect to vnruly affections, to sinfull inordinate lusts, which thou canst not master, it is a part of his Kingdome,
now, if thou find thy heart unruly, if thou find thy self Subject to unruly affections, to sinful inordinate Lustiest, which thou Canst not master, it is a part of his Kingdom,
now to set vp his owne gouernment in thy heart, to put his Law into thy minde, and to write it in thy inward parts, that so thou mayst bee indeed subiect to the Kingdome of Christ in a willing manner.
now to Set up his own government in thy heart, to put his Law into thy mind, and to write it in thy inward parts, that so thou Mayest be indeed Subject to the Kingdom of christ in a willing manner.
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To answer which, you shall see, Deut. 30. 6. I will circumcise thy heart, and then thou shalt be able to loue the Lord thy God with all thy heart,
To answer which, you shall see, Deuteronomy 30. 6. I will circumcise thy heart, and then thou shalt be able to love the Lord thy God with all thy heart,
when God workes righteousnes, as I haue named before, the second is peace, and ioy, so that that is a part of the Couenant, GOD, promised inward peace and ioy;
when God works righteousness, as I have nam before, the second is peace, and joy, so that that is a part of the Covenant, GOD, promised inward peace and joy;
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now this is not all, but likewise an outward peace he promiseth, hee hath promised we shall be heyres of all things, all things are yours, he hath promised outward riches, we are heyres of all the world;
now this is not all, but likewise an outward peace he promises, he hath promised we shall be Heirs of all things, all things Are yours, he hath promised outward riches, we Are Heirs of all the world;
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and you shall finde it, Luke 1. 74. repeated againe, this is the great promise that God hath made, that being deliuered from the hands of all our enemies, wee might serue him in righteousnesse and holinesse all the dayes of our life.
and you shall find it, Lycia 1. 74. repeated again, this is the great promise that God hath made, that being Delivered from the hands of all our enemies, we might serve him in righteousness and holiness all the days of our life.
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or any temptation and lust, LORD, hast thou not said that thou wilt deliuer me out of the hands of all mine enemies? Is it not a part of thy Couenant? But, beloued, that is not all neither, there is a promise,
or any temptation and lust, LORD, hast thou not said that thou wilt deliver me out of the hands of all mine enemies? Is it not a part of thy Covenant? But, Beloved, that is not all neither, there is a promise,
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But now there is one maine generall, that likewise is a branch of this Couenant, that is generall to all the three, that is the giuing of the Spirit, it is a branch of the Couenant, as wee see, Ioel 2. which is repeated, Act. 2. I will powre out my Spirit vpon all flesh in those dayes,
But now there is one main general, that likewise is a branch of this Covenant, that is general to all the three, that is the giving of the Spirit, it is a branch of the Covenant, as we see, Joel 2. which is repeated, Act. 2. I will pour out my Spirit upon all Flesh in those days,
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and your yong men shall see visions, &c. Beloued, know that this was a part of the Couenant that was made with Abraham, It was expressed to Abraham in generall, I will blesse thee, afterwards there were seuerall branches of it;
and your young men shall see visions, etc. beloved, know that this was a part of the Covenant that was made with Abraham, It was expressed to Abraham in general, I will bless thee, afterwards there were several branches of it;
among the branches, this was one, I will powre out my Spirit vpon all flesh, which is that which you haue likewise, Esay 44. 3. I will powre out my Spirit as water vpon the dry ground,
among the branches, this was one, I will pour out my Spirit upon all Flesh, which is that which you have likewise, Isaiah 44. 3. I will pour out my Spirit as water upon the dry ground,
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Whereof that this is the meaning, Peter makes it good, Acts 2. and so likewise our Sauiour Christ, the great promise that he made to them was, I will bapize you with the Holy Ghost, this promise was made before hee departed in the flesh,
Whereof that this is the meaning, Peter makes it good, Acts 2. and so likewise our Saviour christ, the great promise that he made to them was, I will bapize you with the Holy Ghost, this promise was made before he departed in the Flesh,
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Beloued, this is that great part of the Couenant, that which comprehends the life of all the other three, that which inabled vs to doe all the rest, that which makes vs Kings,
beloved, this is that great part of the Covenant, that which comprehends the life of all the other three, that which enabled us to do all the rest, that which makes us Kings,
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and Priests, and Prophets, this powring out of the Spirit vpon vs, euen as Christ himselfe was anoynted with the Spirit without measure, that he might be able to teach vs, that he might bee a Prophet, a King,
and Priests, and prophets, this Pouring out of the Spirit upon us, even as christ himself was anointed with the Spirit without measure, that he might be able to teach us, that he might be a Prophet, a King,
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Beloued, that which makes vs able to be partakers of those three parts of the Couenant, is likewise the same Spirit, wherewith wee are anoyn•ed according to our measure.
beloved, that which makes us able to be partakers of those three parts of the Covenant, is likewise the same Spirit, wherewith we Are anoyn•ed according to our measure.
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There were two great obiections that Paul euery where met with, (for our scope is, that when wee put all this together, that we haue deliuered about this Couenant, you may reade at leasure Rom. 3. 4. and Gal. 3. 4. and all the promises made to Abraham, and when you haue this before you, will be able then to vnderstand i•) I say, there are two great obiections that Paul euery where met with.
There were two great objections that Paul every where met with, (for our scope is, that when we put all this together, that we have Delivered about this Covenant, you may read At leisure Rom. 3. 4. and Gal. 3. 4. and all the promises made to Abraham, and when you have this before you, will be able then to understand i•) I say, there Are two great objections that Paul every where met with.
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if you would haue it by the Law, to what end is the Law giuen then? By reason of transgression, that you might learne to know how impossible it is for you to come to God, to be partaker of the Couenant any other way, then by faith;
if you would have it by the Law, to what end is the Law given then? By reason of Transgression, that you might Learn to know how impossible it is for you to come to God, to be partaker of the Covenant any other Way, then by faith;
but, because that was easie for people to forget, the Law was giuen againe by Moses, vpon Mount Sinai, that the LORD by that meanes might reminde you of the Commandement,
but, Because that was easy for people to forget, the Law was given again by Moses, upon Mount Sinai, that the LORD by that means might remind you of the Commandment,
and therefore, when the people then desired a Mediator, that might speake, and that GOD might speake no more, another thing was signified by it, that no man is able to come to God by yeelding obedience to the Law,
and Therefore, when the people then desired a Mediator, that might speak, and that GOD might speak no more, Another thing was signified by it, that no man is able to come to God by yielding Obedience to the Law,
the Couenant of Grace was deliuered to the Iewes, the Ceremonies did indeede but set it out, they were but types and shaddowes, by which it was expressed to the Iewes:
the Covenant of Grace was Delivered to the Iewes, the Ceremonies did indeed but Set it out, they were but types and shadows, by which it was expressed to the Iewes:
the Iewes, by reason of their ignorance, were not able to see the body for the clothes, they were not able to see the signification of the Spirit for the letter, they were not able to see the sword for the sheath, the kernell for the shell;
the Iewes, by reason of their ignorance, were not able to see the body for the clothes, they were not able to see the signification of the Spirit for the Letter, they were not able to see the sword for the sheath, the kernel for the shell;
For example, it is said, the promise is made to the seede, yet the promise is made to vs, and yet againe the Couenant is made with Abraham, How can all these stand together? The promises that are made to the seede, that is to Christ himselfe, those are these promises:
For Exampl, it is said, the promise is made to the seed, yet the promise is made to us, and yet again the Covenant is made with Abraham, How can all these stand together? The promises that Are made to the seed, that is to christ himself, those Are these promises:
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Thou shalt bee a Priest for euer, and I will giue thee the Kingdome of Dauid, thou shalt sit in that Throne, thou shalt be a Prince of peace, and the gouernment shall be vpon thy shoulder;
Thou shalt be a Priest for ever, and I will give thee the Kingdom of David, thou shalt fit in that Throne, thou shalt be a Prince of peace, and the government shall be upon thy shoulder;
likewise thou shalt bee a Prophet to my people, thou shalt open the prison to the Capti•e, thou shalt be anoynted, &c. and then shalt goe and preach to them:
likewise thou shalt be a Prophet to my people, thou shalt open the prison to the Capti•e, thou shalt be anointed, etc. and then shalt go and preach to them:
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The promises that are made to vs, though they bee of the same Couenant, yet they differ in this, the actiue part is committed to the Messiah, to the seede it selfe;
The promises that Are made to us, though they be of the same Covenant, yet they differ in this, the active part is committed to the Messiah, to the seed it self;
likewise, you shall haue your sinnes forgiuen, you shall haue the effect of his Priesthood made good vnto you, you shall be subiect to his gouernment, by an inherent righteousnes that he shall worke in you;
likewise, you shall have your Sins forgiven, you shall have the Effect of his Priesthood made good unto you, you shall be Subject to his government, by an inherent righteousness that he shall work in you;
The meaning of this is, they are deriuatiue promises, the primitiue and Originall was made to Iesus Christ; but why is it said then, that in Abraham all the Nations of the Earth shall be blessed? the meaning of it is this, there was none that was euer partaker of these promises,
The meaning of this is, they Are derivative promises, the primitive and Original was made to Iesus christ; but why is it said then, that in Abraham all the nations of the Earth shall be blessed? the meaning of it is this, there was none that was ever partaker of these promises,
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But what doe you say of the Gentiles, that are now come in? How doe they receiue from Abraham? How can it be said, in Abraham shall all the Nations of the world bee blessed? Beloued, you know it is said, Rom. 11. that the naturall branches were broken off,
But what do you say of the Gentiles, that Are now come in? How do they receive from Abraham? How can it be said, in Abraham shall all the nations of the world be blessed? beloved, you know it is said, Rom. 11. that the natural branches were broken off,
for they receiued it from Ierusalem: for they had the Oracles of God committed to them, all the Nations in the world receiued them from them, they drew that sap of knowledge from them,
for they received it from Ierusalem: for they had the Oracles of God committed to them, all the nations in the world received them from them, they drew that sap of knowledge from them,
Beloued, to this I answer briefly, the condition that is required of vs, as part of the Couenant, is the doing of this, the action, the performance of these things, it is to repent, to serue the LORD in newnesse of life,
beloved, to this I answer briefly, the condition that is required of us, as part of the Covenant, is the doing of this, the actium, the performance of these things, it is to Repent, to serve the LORD in newness of life,
but the ability by which we are able to performe these, is a part of the Couenant on the LORDS pa•t, to haue new hea•t• and new spirits, whereby we are able to repe•t,
but the ability by which we Are able to perform these, is a part of the Covenant on the LORDS pa•t, to have new hea•t• and new spirits, whereby we Are able to repe•t,
I say, the inward abil•ty, the change of the heart, the renewing of vs in th• spir•t of our mindes, the wr•ting of the Law in the inward pa•ts, that is a branch of Gods Couenant,
I say, the inward abil•ty, the change of the heart, the renewing of us in th• spir•t of our minds, the wr•ting of the Law in the inward pa•ts, that is a branch of God's Covenant,
but the doing of this, the bringing forth the fruite of these inward abilities, of these inward habits and graces, that are planted in vs by the power of Christ, that thing is required in vs. As,
but the doing of this, the bringing forth the fruit of these inward abilities, of these inward habits and graces, that Are planted in us by the power of christ, that thing is required in us As,
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or how will you know whether Abraham, or any other were? saith the Text, Abraham beleeued God, and therefore God reckoned him as a man that was righteous,
or how will you know whither Abraham, or any other were? Says the Text, Abraham believed God, and Therefore God reckoned him as a man that was righteous,
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and accepted him to bee a partaker of the Couenant: and so, if thou beleeue, it is certaine then, thou art within the Couenant; but how shall a man know that? Gal. 5. 5. Neither Circumcision auaileth any thing,
and accepted him to be a partaker of the Covenant: and so, if thou believe, it is certain then, thou art within the Covenant; but how shall a man know that? Gal. 5. 5. Neither Circumcision avails any thing,
If thou canst finde this now, that thou art able to take Iesus Christ, to take him as a LORD and Sauio•r, thou art able to beleeue all the Couenant of Grace, thou art by that put into the Couenant.
If thou Canst find this now, that thou art able to take Iesus christ, to take him as a LORD and Sauio•r, thou art able to believe all the Covenant of Grace, thou art by that put into the Covenant.
So, when a man thinkes that hee hath faith in his heart, but yet he finds no life, no motion, no stirring, there is no worke proceeding from his faith ▪ it is an argument he was mistaken, hee was deceiued in it:
So, when a man thinks that he hath faith in his heart, but yet he finds no life, no motion, no stirring, there is no work proceeding from his faith ▪ it is an argument he was mistaken, he was deceived in it:
As Abrahams faith, you see, it enabled him to doe whatsoeuer GOD appointed him, to offer his sonne, to excommunicate Ismael, when GOD bid him cast him out,
As Abrahams faith, you see, it enabled him to do whatsoever GOD appointed him, to offer his son, to excommunicate Ishmael, when GOD bid him cast him out,
for Paul saith, I may speake with the tongue of men and Angels, I may giue my goods to the poore, I may giue my body to be burned ▪ and yet if these great workes be done, without loue, they are nothing.
for Paul Says, I may speak with the tongue of men and Angels, I may give my goods to the poor, I may give my body to be burned ▪ and yet if these great works be done, without love, they Are nothing.
and thy heart witnesseth this to thee, it is because I loue the LORD, and desire exceedingly to please him, he is one that I would faine haue communion with, my delight is in him, therefore I doe these workes:
and thy heart Witnesseth this to thee, it is Because I love the LORD, and desire exceedingly to please him, he is one that I would feign have communion with, my delight is in him, Therefore I do these works:
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Well, yet there is another way to know this, that is in thy seede (saith the Text) shall all the Nations of the world bee blessed, if a man be then ingrafted into this seede, into the Messiah once,
Well, yet there is Another Way to know this, that is in thy seed (Says the Text) shall all the nations of the world be blessed, if a man be then ingrafted into this seed, into the Messiah once,
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yea, he will not onely doe this, but he will witnesse to thee, that he is thy God, and that thou art of those that are partakers of the Couenant, and therefore that is the way to finde it out, that is the thing I intend to insist vpon, to finde out whether you haue this Spirit, you shall finde it, this is the great marke that the Apostle Paul insists vpon, still in all his Epistles, by which a man may know whether he be within the Couenant, or no, still it is this, we haue receiued the Spirit, and the Spirit seales vs to the day of redemption, we are established and sealed by the Spirit of promise, and wee haue receiued the Spirit, which is an earnest, &c. Now to know whether you haue the Spirit, I will commend these two places of Scripture to you to consider:
yea, he will not only do this, but he will witness to thee, that he is thy God, and that thou art of those that Are partakers of the Covenant, and Therefore that is the Way to find it out, that is the thing I intend to insist upon, to find out whither you have this Spirit, you shall find it, this is the great mark that the Apostle Paul insists upon, still in all his Epistles, by which a man may know whither he be within the Covenant, or no, still it is this, we have received the Spirit, and the Spirit Seals us to the day of redemption, we Are established and sealed by the Spirit of promise, and we have received the Spirit, which is an earnest, etc. Now to know whither you have the Spirit, I will commend these two places of Scripture to you to Consider:
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The Antecedent is the Spirit of bondage; beloued, that of necessity must goe before, so that if thou neuer hadst the spirit of bondage, certainely thou hast not yet receiued the spirit of the Sonne:
The Antecedent is the Spirit of bondage; Beloved, that of necessity must go before, so that if thou never Hadst the Spirit of bondage, Certainly thou hast not yet received the Spirit of the Son:
except the spirit of bondage worke feare, except the spirit of bondage put an edge vpon the Law, put a Sword into the hand of the Law, to pricke the heart, to wound the heart, as it is said, Acts 2. this is the spirit of bondage, Beloued, you may heare the Law,
except the Spirit of bondage work Fear, except the Spirit of bondage put an edge upon the Law, put a Sword into the hand of the Law, to prick the heart, to wound the heart, as it is said, Acts 2. this is the Spirit of bondage, beloved, you may hear the Law,
Now in the Law are included iudgements and afflictions, which are but the execution of the Law, sometimes it goes with the Law it selfe, somtimes with the iudgement and afflictions, it is the spirits of bondage that must goe with both;
Now in the Law Are included Judgments and afflictions, which Are but the execution of the Law, sometime it Goes with the Law it self, sometimes with the judgement and afflictions, it is the spirits of bondage that must go with both;
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yet we see how the Goaler was amazed, his heart was wounded, this was not for these particular Iudgements, there might bee a great raine, there might be a great Earthquake,
yet we see how the Goalkeeper was amazed, his heart was wounded, this was not for these particular Judgments, there might be a great rain, there might be a great Earthquake,
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and thunder in Wheat-haruest, and yet mens hearts little moued, but there went a spirit of bondage, that bred a feare in them, this is that, I say, no man can come to Christ without the Law, either in it selfe,
and thunder in Wheat harvest, and yet men's hearts little moved, but there went a Spirit of bondage, that bred a Fear in them, this is that, I say, no man can come to christ without the Law, either in it self,
because, otherwise wee should neuer know the loue of Christ, he that hath not knowne what the meaning of this spirit of bondage is, what these feares are, what these terrours of conscience are in some measure, knowes not what Christ hath suffered for him,
Because, otherwise we should never know the love of christ, he that hath not known what the meaning of this Spirit of bondage is, what these fears Are, what these terrors of conscience Are in Some measure, knows not what christ hath suffered for him,
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because God meanes to teach them more to prize Christ, he meanes more to baptize them with the baptisme of the Holy Ghost, and therefore hee baptizeth them with a greater measure of the spirit of bondage, they shall drinke deeper of that spirit,
Because God means to teach them more to prize christ, he means more to baptise them with the Baptism of the Holy Ghost, and Therefore he baptizeth them with a greater measure of the Spirit of bondage, they shall drink Deeper of that Spirit,
surely she had a great measure of the spirit of bondage, she was much wounded for her sinnes, there had beene exceeding much forgiuen her, in her apprehension;
surely she had a great measure of the Spirit of bondage, she was much wounded for her Sins, there had been exceeding much forgiven her, in her apprehension;
or no, let him consider first, whether hee hath beleeued in the blood, that is, there is a word of promise, that saith thus to vs, there is a Sacrifice that is offered, there is the blood of the Lambeshed from the beginning of the world,
or no, let him Consider First, whither he hath believed in the blood, that is, there is a word of promise, that Says thus to us, there is a Sacrifice that is offered, there is the blood of the Lambeshed from the beginning of the world,
and this blood shall wash thee from all thy sinnes, when a man stands to consider this promise, beloued, this promise bath two things in it, there is the truth of it, and the goodnesse of it;
and this blood shall wash thee from all thy Sins, when a man Stands to Consider this promise, Beloved, this promise both two things in it, there is the truth of it, and the Goodness of it;
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as a man empties a Caske, that there is nothing left in it, when it puls away all other props and stayes from it, it leaues a man in this case, that he sees nothing in the world to saue him,
as a man empties a Cask, that there is nothing left in it, when it puls away all other props and stays from it, it leaves a man in this case, that he sees nothing in the world to save him,
Beloued, when a man doth this, at that very houre he is entred into Couenant, he is translated from death to life, he hath now receiued the promised seede,
beloved, when a man does this, At that very hour he is entered into Covenant, he is translated from death to life, he hath now received the promised seed,
and this is the testimony of the blood, when a man can say, I know I haue taken and applyed the blood of Christ, I rest vpon it, I beleeue that my sinnes are forgiuen, I graspe it, I receiue it, this is the testimony of the blood.
and this is the testimony of the blood, when a man can say, I know I have taken and applied the blood of christ, I rest upon it, I believe that my Sins Are forgiven, I grasp it, I receive it, this is the testimony of the blood.
but by water also, that is, by sanctification, that is, he sends the Spirit of sanctification, that cleanseth and washeth his seruants, that washeth away not onely the outward filthinesse,
but by water also, that is, by sanctification, that is, he sends the Spirit of sanctification, that Cleanseth and washes his Servants, that washes away not only the outward filthiness,
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Since I haue receiued the blood, and seeing I am able to purifie my selfe, I conclude, I am in a good estate, I am a partaker of the Couenant: if a man could say this truely, it is said, whosoeuer beleeues, shall be saued, but I beleeue, this is the testimony of the blood onely;
Since I have received the blood, and seeing I am able to purify my self, I conclude, I am in a good estate, I am a partaker of the Covenant: if a man could say this truly, it is said, whosoever believes, shall be saved, but I believe, this is the testimony of the blood only;
but when a man can say, I doe labour to purifie my selfe, I desire nothing in the world so much, I doe it in good earnest, this is the testimony of the water to this signe,
but when a man can say, I do labour to purify my self, I desire nothing in the world so much, I do it in good earnest, this is the testimony of the water to this Signen,
yet it is a spirit enlightned, it is a spirit sanctified with the Spirit of Christ, and then that Rule is true, 1 Ioh ▪ 3. If our owne heart condemne not;
yet it is a Spirit enlightened, it is a Spirit sanctified with the Spirit of christ, and then that Rule is true, 1 John ▪ 3. If our own heart condemn not;
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if the heart of a man sanctified doe not condemne him, if hee haue the testimony of this Spirit, he shall be saued, he needs not doubt it, he hath boldnesse towards GOD,
if the heart of a man sanctified do not condemn him, if he have the testimony of this Spirit, he shall be saved, he needs not doubt it, he hath boldness towards GOD,
My beloued, when a man hath beleeued, and tooke lesus Christ; secondly, when hee hath washed and purified himselfe, that is, hee hath gone about this worke,
My Beloved, when a man hath believed, and took Jesus christ; secondly, when he hath washed and purified himself, that is, he hath gone about this work,
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You will say, What is this seale, or witnesse of the Spirit? My beloued, it is a thing that wee cannot expresse, it is a certaine diuine impression of light, a certaine vnexpressible assurance that we are the sonnes of God, a certaine secret manifestation, that God hath receiued vs, and put away our sinnes;
You will say, What is this seal, or witness of the Spirit? My Beloved, it is a thing that we cannot express, it is a certain divine impression of Light, a certain unexpressible assurance that we Are the Sons of God, a certain secret manifestation, that God hath received us, and put away our Sins;
as to come and suppe and dine with him, as it were, and to dwell with him ▪ and so, Re•. 2. 17. To him that ouercommeth will I giue of the hidden Mannah;
as to come and sup and dine with him, as it were, and to dwell with him ▪ and so, Re•. 2. 17. To him that Overcometh will I give of the hidden Manna;
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that is, there shall bee a secret priuy token, as it were, of my loue giuen him, a secret marke of it, that there is no man in the world knowes besides:
that is, there shall be a secret privy token, as it were, of my love given him, a secret mark of it, that there is no man in the world knows beside:
that is, hee shall haue an extraordinary manifestation of my selfe, hee shall haue such an expression of loue and peace, that shall fill his heart with peace and ioy, such a thing that no man knowes but himselfe.
that is, he shall have an extraordinary manifestation of my self, he shall have such an expression of love and peace, that shall fill his heart with peace and joy, such a thing that no man knows but himself.
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If thou be one that art able to ouercome temptations, and vnruly affections, & sinfull lusts, thou maist conclude, it is a true testimony that thou ar• not deceiued;
If thou be one that art able to overcome temptations, and unruly affections, & sinful Lustiest, thou Mayest conclude, it is a true testimony that thou ar• not deceived;
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So againe, to him that loues me, and keepes my Commandemēts, &c. Now if thou be one that breaks the Cōmandements of God, that find'st not that holy fire in thy brest, that find'st not thy heart affectioned to him,
So again, to him that loves me, and keeps my commandments, etc. Now if thou be one that breaks the commandments of God, that Findest not that holy fire in thy breast, that Findest not thy heart affectioned to him,
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and yet thou hast t•ese great flashes of assurance, and t•inkst thy state good, beloued, you deceiue your selues, whose case soeuer it is, the Lord hath not shewed himselfe to thee, b•t it is a delusion, a fancy,
and yet thou hast t•ese great flashes of assurance, and t•inkst thy state good, Beloved, you deceive your selves, whose case soever it is, the Lord hath not showed himself to thee, b•t it is a delusion, a fancy,
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Beloued, it is another thing then the world i•agines it to be ▪ he that hath this spirit, is mighty in prayer, he is able to wrestle with God, as Iacob did, by the spirit of Adoption, hee had power with God, as it is said there,
beloved, it is Another thing then the world i•agines it to be ▪ he that hath this Spirit, is mighty in prayer, he is able to wrestle with God, as Iacob did, by the Spirit of Adoption, he had power with God, as it is said there,
We see a description of other men, Esay 33. 14. when they are troubled, they are not able to pray indeed, they may haue formes of prayer, that they may vse in times of peace,
We see a description of other men, Isaiah 33. 14. when they Are troubled, they Are not able to pray indeed, they may have forms of prayer, that they may use in times of peace,
and then you shall finde they are not able to doe it, but they runne away from God as fast as they can, at that time, they are not able to come and say, Thou art my Father, I beseech thee heare me, I beseech thee pitty me, and forgiue me:
and then you shall find they Are not able to do it, but they run away from God as fast as they can, At that time, they Are not able to come and say, Thou art my Father, I beseech thee hear me, I beseech thee pity me, and forgive me:
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the sinners in Sion are afraid in that day when God comes, at the day of visitation, the sinners in Sion are afraid, &c. for who shall dwell with deu•ouring fire? That is, they tremble at such a day,
the Sinners in Sion Are afraid in that day when God comes, At the day of Visitation, the Sinners in Sion Are afraid, etc. for who shall dwell with deu•ouring fire? That is, they tremble At such a day,
and helpe them, but they fly from him as fast as they can, as one would fly from euerlasting burni•g. The like place you haue, Iob 27. 8, 9, 10. For what hope hath the Hypocrite when hee hath heaped vp riches,
and help them, but they fly from him as fast as they can, as one would fly from everlasting burni•g. The like place you have, Job 27. 8, 9, 10. For what hope hath the Hypocrite when he hath heaped up riches,
and GOD comes vpon him suddenly, and shall pull away his soule, he teares and rends it from him, (for so the word signifies in the Originall) that is, he is not willing to resigne it into Gods hāds,
and GOD comes upon him suddenly, and shall pull away his soul, he tears and rends it from him, (for so the word signifies in the Original) that is, he is not willing to resign it into God's hands,
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and as, secondly, thou shalt know it by that which goes together with it, the testimony of the blood, the testimony of the water, and of thine owne spirit,
and as, secondly, thou shalt know it by that which Goes together with it, the testimony of the blood, the testimony of the water, and of thine own Spirit,
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faith is the point of the Compasse, that fastens vpon the Couenant, but loue is the other part, that goes about, that doth all the businesse, it is that which keepes the Commandements, it is that which quickens vs to euery good worke.
faith is the point of the Compass, that fastens upon the Covenant, but love is the other part, that Goes about, that does all the business, it is that which keeps the commandments, it is that which quickens us to every good work.
How shall wee know that? If we haue the Spirit of the Sonne, that is knowne by the Spirit it selfe, the Spirit beares witnesse; the witnesse of the Spirit,
How shall we know that? If we have the Spirit of the Son, that is known by the Spirit it self, the Spirit bears witness; the witness of the Spirit,
First, I say, whosoeuer hath the Spirit of the Sonne, he must haue, before it, the spirit of bondage: Rom. 8. 15. You haue not receiued the spirit of bondage againe to feare,
First, I say, whosoever hath the Spirit of the Son, he must have, before it, the Spirit of bondage: Rom. 8. 15. You have not received the Spirit of bondage again to Fear,
you may heare the Law opened vnto you a hundred and a hundred times; that is, the particular sinnes, of which a man is guilty, described; yea, the particular iudgements;
you may hear the Law opened unto you a hundred and a hundred times; that is, the particular Sins, of which a man is guilty, described; yea, the particular Judgments;
yea, the LORD may follow you with afflictions and crosses, yet except there be a spirit of bondage to worke together with these, it will neuer molifie an obdurate heart.
yea, the LORD may follow you with afflictions and Crosses, yet except there be a Spirit of bondage to work together with these, it will never mollify an obdurate heart.
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And therefore, my belo•ed, you must make this account, if you haue neuer been affrighted with the terrour of God, if you haue neuer bin put into any feare by this spirit of bondage, be assuted that you haue not yet the spirit of Adoption.
And Therefore, my belo•ed, you must make this account, if you have never been affrighted with the terror of God, if you have never been put into any Fear by this Spirit of bondage, be assuted that you have not yet the Spirit of Adoption.
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when wee are put in feare of death, that is it that brings vs home to Iesus Christ, and therefore we must make an account of it as a generall rule, there must be such a spirit of bondage to bring vs home:
when we Are put in Fear of death, that is it that brings us home to Iesus christ, and Therefore we must make an account of it as a general Rule, there must be such a Spirit of bondage to bring us home:
beloued, except there be some such crosse as may make an impression vpon vs, such a crosse as hath the spirit of bondage ioyned with it, to cause it to wound our spirits, (as it is said, they were pricked in their hearts when they heard Peter) I say, wee would not come home vnto the LORD, wee must haue such an avenger of blood, to pursue vs,
Beloved, except there be Some such cross as may make an impression upon us, such a cross as hath the Spirit of bondage joined with it, to cause it to wound our spirits, (as it is said, they were pricked in their hearts when they herd Peter) I say, we would not come home unto the LORD, we must have such an avenger of blood, to pursue us,
One end is to bring vs home to Christ; if thou finde thou hast tooke Iesus Christ, it is certaine, there hath beene a worke of the spirit of bondage vpon thy heart,
One end is to bring us home to christ; if thou find thou hast took Iesus christ, it is certain, there hath been a work of the Spirit of bondage upon thy heart,
if thou finde thou art willing to take him vpon any conditions, thou art willing to deny thy selfe, thou art willing to serue him, to loue him, and to obey him.
if thou find thou art willing to take him upon any conditions, thou art willing to deny thy self, thou art willing to serve him, to love him, and to obey him.
and, beloued, know that the Lord hath this very end in sending the spirit of bondage, thou must not thinke it is for thy sinnes past, that there may be a kinde of satisfaction made for them, that is not the end,
and, Beloved, know that the Lord hath this very end in sending the Spirit of bondage, thou must not think it is for thy Sins past, that there may be a kind of satisfaction made for them, that is not the end,
but the end is, that thou mightst know the bitternesse of sinne for the time to come, that thou being scorched once with it, thou mightst not easily meddle with it againe;
but the end is, that thou Mightest know the bitterness of sin for the time to come, that thou being scorched once with it, thou Mightest not Easily meddle with it again;
and therefore if thou findest this to be thy case, thou hast so farre tasted of the terrours of the Almighty, that thou darest not aduenture vpon sinne, thou standest in awe of the LORD, that thou darest not bee so bold with sinne as thou hast beene, that thou darest not meddle with the occasions of it, that thou darest not come neere it;
and Therefore if thou Findest this to be thy case, thou hast so Far tasted of the terrors of the Almighty, that thou Darest not adventure upon sin, thou Standest in awe of the LORD, that thou Darest not be so bold with sin as thou hast been, that thou Darest not meddle with the occasions of it, that thou Darest not come near it;
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I say, if thou finde such a tendernesse of conscience in thy selfe, if thou finde that that sinne is made terrible to thee, that thou diddest despise before, (for it is the property of a carnall man to despise his waies) I say,
I say, if thou find such a tenderness of conscience in thy self, if thou find that that sin is made terrible to thee, that thou didst despise before, (for it is the property of a carnal man to despise his ways) I say,
I say, he begins then to looke vpon the promises, to consider such promises as these, Come to mee, all yee that are weary, &c. and, If any man sinne, we haue an Aduocate;
I say, he begins then to look upon the promises, to Consider such promises as these, Come to me, all ye that Are weary, etc. and, If any man sin, we have an Advocate;
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and he begins first to thinke, What? are these promises true? Yes, surely they are most true, they are confirmed wit• an oath, they are confirmed with the blood, with the death of the Testator:
and he begins First to think, What? Are these promises true? Yes, surely they Are most true, they Are confirmed wit• an oath, they Are confirmed with the blood, with the death of the Testator:
Now when a man considers this, Are these the promises of the LORD? hath hee confirmed them with an Oath? are they confirmed with the blood of the Testator? Certainely, they are most true, I cannot doubt of them:
Now when a man considers this, are these the promises of the LORD? hath he confirmed them with an Oath? Are they confirmed with the blood of the Testator? Certainly, they Are most true, I cannot doubt of them:
but then he begins to consider, As they are true, how fit are they for mee? what is the goodnes of them? They are also exceeding good, there is nothing in the world so excellent,
but then he begins to Consider, As they Are true, how fit Are they for me? what is the Goodness of them? They Are also exceeding good, there is nothing in the world so excellent,
Well, I haue applyed these promises, b•t vpon what warrant? vpon what ground haue I done it? euery body will be ready to apply the promises of mercy and forgiuenesse,
Well, I have applied these promises, b•t upon what warrant? upon what ground have I done it? every body will be ready to apply the promises of mercy and forgiveness,
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but what warrant haue I to apply them? To know that, vpon good ground, I lay hold of these promises? then a man considers with himselfe the promises, they are sure, they are cleerely and distinctly set downe in the Word;
but what warrant have I to apply them? To know that, upon good ground, I lay hold of these promises? then a man considers with himself the promises, they Are sure, they Are clearly and distinctly Set down in the Word;
hee considers to whom these promises are offered, to those that are vnrig• t•ous; the LORD iustifieth the vnrighteous, euen to Publicans and Harlots, to sinners;
he considers to whom these promises Are offered, to those that Are vnrig• t•ous; the LORD Justifieth the unrighteous, even to Publicans and Harlots, to Sinners;
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for they are promises that are made to the vnrighteous, to the vncleane and polluted, to the hard-hearted, such they are at the first to whom the promises are made;
for they Are promises that Are made to the unrighteous, to the unclean and polluted, to the hardhearted, such they Are At the First to whom the promises Are made;
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now I will serue him, now I will loue him, now I will obey him, I will bee content to take Iesus Christ, for better for worse, I will be content to deny my selfe, to take vp my Crosse, to follow him, in all his wayes.
now I will serve him, now I will love him, now I will obey him, I will be content to take Iesus christ, for better for Worse, I will be content to deny my self, to take up my Cross, to follow him, in all his ways.
therefore thou maist consider this with thy selfe, if I haue the testimony of the blood, I haue also the testimony of the water, that is a sanctification ioyned with iustification;
Therefore thou Mayest Consider this with thy self, if I have the testimony of the blood, I have also the testimony of the water, that is a sanctification joined with justification;
if the spirit of a man looke on this now, and can say, I see, I am renewed in the spirit of my minde, I see I am washed from my filthinesse, I see my conscience is in some measure cleansed from dead workes,
if the Spirit of a man look on this now, and can say, I see, I am renewed in the Spirit of my mind, I see I am washed from my filthiness, I see my conscience is in Some measure cleansed from dead works,
But when this is done, it may be the LORD continues, yet, at some fits, to write bitter things against thee, he seemes to cast thee off, hee seemes to wound thee sometimes, with the wounds of an enemy.
But when this is done, it may be the LORD continues, yet, At Some fits, to write bitter things against thee, he seems to cast thee off, he seems to wound thee sometime, with the wounds of an enemy.
and saith thus with himselfe, Yet for all this, I will trust in him, I haue his sure Word for it, I haue his promise, I know that heauen and earth shall passe, rather then any promise of his shall passe:
and Says thus with himself, Yet for all this, I will trust in him, I have his sure Word for it, I have his promise, I know that heaven and earth shall pass, rather then any promise of his shall pass:
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then the Lord goes a step further with him, & seales the same things to him, with the spirit of promise, that is, (as I shewed before out of Eph. 1. 13. In whom after you bel••ued, you were sealed with the spirit of promise) when you put to your seale that God is true, God then comes and puts to his seale, he giues you the spirit of promise,
then the Lord Goes a step further with him, & Seals the same things to him, with the Spirit of promise, that is, (as I showed before out of Ephesians 1. 13. In whom After you bel••ued, you were sealed with the Spirit of promise) when you put to your seal that God is true, God then comes and puts to his seal, he gives you the Spirit of promise,
therefore it is called the hidden Manna•: it is called a white stone, with a new name written in it, that no man knowes but he that hath it, a certaine manifestation of Christ to the soule, a certaine diuine light, a certaine secret token of his loue, whereby Christ manifests himselfe to the soule of a man, that which the Scriptures call supping with him; I will come and sup with him;
Therefore it is called the hidden Manna•: it is called a white stone, with a new name written in it, that no man knows but he that hath it, a certain manifestation of christ to the soul, a certain divine Light, a certain secret token of his love, whereby christ manifests himself to the soul of a man, that which the Scriptures call supping with him; I will come and sup with him;
this is the witnesse of the Spirit, that when the witnesse of our owne spirit is somewhat obscure, we may then say, Lord, thou now speakest plainely, now there is no question.
this is the witness of the Spirit, that when the witness of our own Spirit is somewhat Obscure, we may then say, Lord, thou now Speakest plainly, now there is no question.
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and wealth, dost thou thinke now thou hast got the white stone tha• Christ giues as the witnesse of his Spirit? No, my beloued, it is to those that ouercome,
and wealth, dost thou think now thou hast god the white stone tha• christ gives as the witness of his Spirit? No, my Beloved, it is to those that overcome,
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dost thou thinke hee will come in, and sup with thee, when thou wilt not open to him? No, my beloued, it is not Christ that sups with thee ▪ but it is a delusion of Satan ▪ but how shall we know this? These are the things that accompany the Spirit;
dost thou think he will come in, and sup with thee, when thou wilt not open to him? No, my Beloved, it is not christ that sups with thee ▪ but it is a delusion of Satan ▪ but how shall we know this? These Are the things that accompany the Spirit;
but now for the Consequents of it, they are 〈 … 〉 First there followes a spirit of prayer, that goes together with it, prayer in the perfection of it is not a lip labour;
but now for the Consequents of it, they Are 〈 … 〉 First there follows a Spirit of prayer, that Goes together with it, prayer in the perfection of it is not a lip labour;
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or hath any confidence in him, if it were not fot that extremity, hee would not doe it at all, saith he, he prayeth not, he doth not delight in the Almighty, hee goes not to him as to a father,
or hath any confidence in him, if it were not fot that extremity, he would not do it At all, Says he, he Prayeth not, he does not delight in the Almighty, he Goes not to him as to a father,
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wheresoeuer the witnesse of the Spirit is, alwayes there followes it loue, towards God, and Iesus Christ: for it cannot bee otherwise, all loue comes from knowledge;
wheresoever the witness of the Spirit is, always there follows it love, towards God, and Iesus christ: for it cannot be otherwise, all love comes from knowledge;
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What is the reason that wee shall loue him perfectly in heauen, but because we shall know him fully? any man that knowes him in part heere, loues him in part;
What is the reason that we shall love him perfectly in heaven, but Because we shall know him Fully? any man that knows him in part Here, loves him in part;
and hath said, thou shalt liue, when he hath ouercome thee with kindnesse, as it were, it cannot be now but that thy heart should be affectioned towards him,
and hath said, thou shalt live, when he hath overcome thee with kindness, as it were, it cannot be now but that thy heart should be affectioned towards him,
for, if it were a true and a liuely hope, 1 Ioh. 3. it would set thee aworke to purge thy selfe, and therefore Heb. 10. 22. you see the difference there, betweene the assurance of faith,
for, if it were a true and a lively hope, 1 John 3. it would Set thee awork to purge thy self, and Therefore Hebrew 10. 22. you see the difference there, between the assurance of faith,
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Beloued, this is a sure rule that will not deceiue you you, those that haue but false flashes of comfort, they grow secure after them, these breed carelesnesse, they are more bold to commit sinne, they walke loosely,
beloved, this is a sure Rule that will not deceive you you, those that have but false flashes of Comfort, they grow secure After them, these breed carelessness, they Are more bold to commit sin, they walk loosely,
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Beloued, it is with euery sonne of Adam, as it was with Adam; when he had lost the Image of GOD, there followed troub•e and horrour in his conscience, till that Image was recouered, his heart was neuer fully at peace,
beloved, it is with every son of Adam, as it was with Adam; when he had lost the Image of GOD, there followed troub•e and horror in his conscience, till that Image was recovered, his heart was never Fully At peace,
a certaine peace, and ioy that goes beyond all worldly ioy whatsoeuer, that which Da•id called the s•ining of Gods countenance, Psal. 4. and, beloued, one good looke of God, is worth more then all the wealth in the world,
a certain peace, and joy that Goes beyond all worldly joy whatsoever, that which Da•id called the s•ining of God's countenance, Psalm 4. and, Beloved, one good look of God, is worth more then all the wealth in the world,
because the Lord comes alwayes with a bright light, as the Sunne doth, that shewes to a man the corr•ptions that be in him, that he neuer saw before, that he wonders at himselfe, that hee hath liued so long with himselfe,
Because the Lord comes always with a bright Light, as the Sun does, that shows to a man the corr•ptions that be in him, that he never saw before, that he wonders At himself, that he hath lived so long with himself,
And last of all, to end this point, this will follow vpon it, though it bee a negatiue, those that haue the spirit of Adoption, they neuer receiue the spirit of bondage againe, Rom. 8. 16. You haue not receiued the spirit of bondage againe to feare:
And last of all, to end this point, this will follow upon it, though it be a negative, those that have the Spirit of Adoption, they never receive the Spirit of bondage again, Rom. 8. 16. You have not received the Spirit of bondage again to Fear:
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and saith hee, this testimony you haue, (for it is the Apostles scope to giue them a testimony of their good estate, that they were within the Co••nant, that they were vnder grace, saith he) by this you shall know it, you haue not receiued the spirit of bondage ag•ine,
and Says he, this testimony you have, (for it is the Apostles scope to give them a testimony of their good estate, that they were within the Co••nant, that they were under grace, Says he) by this you shall know it, you have not received the Spirit of bondage ag•ine,
So likewise, you see an excellent place for this, Gal. 3. 25. Wherefore the Law is a Schoolemaster to bring vs to Christ, that wee might bee made righteous by faith:
So likewise, you see an excellent place for this, Gal. 3. 25. Wherefore the Law is a Schoolmaster to bring us to christ, that we might be made righteous by faith:
There is no man comes to Christ, but the spirit of bondage is first a Schoolemaster to bring him, that is, the Law must set him hard taskes, that hee is not able to perfor•e,
There is no man comes to christ, but the Spirit of bondage is First a Schoolmaster to bring him, that is, the Law must Set him hard tasks, that he is not able to perfor•e,
and then he sues to Christ, as a weake Scholler doth to a Schoolemaster, and desires him to performe it for him, this brings him to Christ; but, saith hee,
and then he sues to christ, as a weak Scholar does to a Schoolmaster, and Desires him to perform it for him, this brings him to christ; but, Says he,
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as hee complaines, after the committing of the sinne of adultery? Doe not many finde by experience, that GOD hath wounded them sometimes with the wounds of an enemie,
as he complains, After the committing of the sin of adultery? Do not many find by experience, that GOD hath wounded them sometime with the wounds of an enemy,
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and hath seemed to cast them off, euen after they haue receiued the spirit of Adoption? Beloued, to this I answer, it is very true, there are some awakings that a man may haue, a man may be put into a great feare after he hath receiued the spirit of Adoption, he may tremble exceedingly at the wrath of God; I say, all this he may doe,
and hath seemed to cast them off, even After they have received the Spirit of Adoption? beloved, to this I answer, it is very true, there Are Some awakings that a man may have, a man may be put into a great Fear After he hath received the Spirit of Adoption, he may tremble exceedingly At the wrath of God; I say, all this he may do,
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and still he hath that opinion, that God is his Father, that aff•ction neuer weares out of him, he neuer comes againe to looke on God, as the Thiefe lookes on the Iudge, hee neuer comes to be such a stranger to the Lord, so as to flye from him:
and still he hath that opinion, that God is his Father, that aff•ction never wears out of him, he never comes again to look on God, as the Thief looks on the Judge, he never comes to be such a stranger to the Lord, so as to fly from him:
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Now followes the third meanes of knowing whether we be in the Couenant, and t••t is this, you see this is a part of the Couenant, Heb. 8. You shall know me from the greatest to the least,
Now follows the third means of knowing whither we be in the Covenant, and t••t is this, you see this is a part of the Covenant, Hebrew 8. You shall know me from the greatest to the least,
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and I will teach you, you shall no more teach one another his neighbo•r, and it shall bee such a knowledge, that withall, you shall haue my Law written in your hearts:
and I will teach you, you shall no more teach one Another his neighbo•r, and it shall be such a knowledge, that withal, you shall have my Law written in your hearts:
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Beloued, then this is the third way, and the last, by which we may know, that wee are within the Couenant, Is there such a knowledge of GOD wrought in you? Hath Christ so taught you? Marke it well, that from that knowledge these two things follow;
beloved, then this is the third Way, and the last, by which we may know, that we Are within the Covenant, Is there such a knowledge of GOD wrought in you? Hath christ so taught you? Mark it well, that from that knowledge these two things follow;
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Secondly, it is such a knowledge, as breedes in you a forwardnesse and willingnesse to serue the Lord in all things? Is the Law of God thus written in your hearts? Haue you had experience of this? Then certainely you are within the Couenant. There is a double knowledge, there is a knowledge that men haue, that know much,
Secondly, it is such a knowledge, as breeds in you a forwardness and willingness to serve the Lord in all things? Is the Law of God thus written in your hearts? Have you had experience of this? Then Certainly you Are within the Covenant. There is a double knowledge, there is a knowledge that men have, that know much,
You know, The old man is corrupt, Ephes. 4. 22. through lusts, that come from errour, and the new man is renewed through holinesse, that comes from truth.
You know, The old man is corrupt, Ephesians 4. 22. through Lustiest, that come from error, and the new man is renewed through holiness, that comes from truth.
now those lusts we see what they are, Iob. 2. all lusts are referred to those three heads, the lusts of the eye, the lusts of the flesh, and the pride of life.
now those Lustiest we see what they Are, Job 2. all Lustiest Are referred to those three Heads, the Lustiest of the eye, the Lustiest of the Flesh, and the pride of life.
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Now if thou wouldest know whether Christ hath taught thee or no, whether thou hast this euidence of being in the Coue•ant with him, consider whether the truth be so farre taught thee, that these lusts are dissolued by it;
Now if thou Wouldst know whither christ hath taught thee or not, whither thou hast this evidence of being in the Coue•ant with him, Consider whither the truth be so Far taught thee, that these Lustiest Are dissolved by it;
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Now, when Christ •eaches the •ight knowledge, when hee reueales his truth to vs, as a Prophet ▪ hee takes away the roote, the bottome and foundation of a lust,
Now, when christ •eaches the •ight knowledge, when he reveals his truth to us, as a Prophet ▪ he Takes away the root, the bottom and Foundation of a lust,
Why wilt thou set thy heart vpon that which is nothing? Pro. 23. All the men in the world are not able to teach this, till Christ Iesus hath taught it to a man,
Why wilt thou Set thy heart upon that which is nothing? Pro 23. All the men in the world Are not able to teach this, till christ Iesus hath taught it to a man,
but when hee hath taught it him, I say, the lust is dissolued, there is an end of it, hee doth no more seeke wealth in that manner as hee did, he sets no more that price vpon it as hee did, hee thinkes how he may doe good with it,
but when he hath taught it him, I say, the lust is dissolved, there is an end of it, he does no more seek wealth in that manner as he did, he sets no more that price upon it as he did, he thinks how he may do good with it,
when hee hath written his Law in his heart, when hee hath taught him with his owne teaching, hee beginnes to see a vanity in all these things, as the Apostle saith;
when he hath written his Law in his heart, when he hath taught him with his own teaching, he begins to see a vanity in all these things, as the Apostle Says;
and the desires of it, now hee beginnes to looke on it after another manner, he begins to see the filthinesse and the bit•ernesse of those sinnes, he beginnes to see, that fleshly lusts fight against the soule, as enemies, hee lookes vpon them as things more bit•er then death, more sharpe then a two-edged Sword.
and the Desires of it, now he begins to look on it After Another manner, he begins to see the filthiness and the bit•ernesse of those Sins, he begins to see, that fleshly Lustiest fight against the soul, as enemies, he looks upon them as things more bit•er then death, more sharp then a two-edged Sword.
There is not onely this, but likewise there followes this, further, when Christ hath written his Law in the heart, that man hath not onely his heart weaned from all the finfull lusts that before he delighted in,
There is not only this, but likewise there follows this, further, when christ hath written his Law in the heart, that man hath not only his heart weaned from all the finfull Lustiest that before he delighted in,
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If you looke vpon the Law without, Thou shalt loue the Lord thy God, and shalt feare him, &c. it is a hard Law, who can keepe it? but when thou hast it put into thy heart, that is the grace of loue, (for that is to put the Law into the heart,
If you look upon the Law without, Thou shalt love the Lord thy God, and shalt Fear him, etc. it is a hard Law, who can keep it? but when thou hast it put into thy heart, that is the grace of love, (for that is to put the Law into the heart,
if there were no threatning, no Hell, yet thou delightest in God, and desirest exceedingly to haue communion with him, there is nothing seemes to be so beautifull as Grace,
if there were no threatening, no Hell, yet thou delightest in God, and Desirest exceedingly to have communion with him, there is nothing seems to be so beautiful as Grace,
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for you know this common nature is betweene the Image of the old Adam, and the Image of the new, betweene the flesh and the spirit, betweene those lusts that remaine in thee,
for you know this Common nature is between the Image of the old Adam, and the Image of the new, between the Flesh and the Spirit, between those Lustiest that remain in thee,
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but he sets a new by as vpon thy soule, that bowes and bends thee to the waies of God, that still there is a strong inclination that carries thee on that way, besides the Commandement;
but he sets a new by as upon thy soul, that bows and bends thee to the ways of God, that still there is a strong inclination that carries thee on that Way, beside the Commandment;
that thou dost not euery thing as of necessity a man before this time, it may be, prayed, it may be he was constant in prayer, he would not let a morning or an euening goe without it, it may be he would doe euery other duty,
that thou dost not every thing as of necessity a man before this time, it may be, prayed, it may be he was constant in prayer, he would not let a morning or an evening go without it, it may be he would do every other duty,
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I say, it still bends and inclines him to it, he cannot doe otherwise, hee longs after it exceedingly, he is exceeding forward to it, the inward inclination of his minde stands to i•.
I say, it still bends and inclines him to it, he cannot do otherwise, he longs After it exceedingly, he is exceeding forward to it, the inward inclination of his mind Stands to i•.
if GOD would giue me my wish, as hee did to Salomon, that which I would desire aboue all things in the world, is, that I may haue a greater measure of the Spirit, that my sinfull lusts may bee more and more mortified, that I may excell more in grace and holinesse, that his Image may be more renewed in mee,
if GOD would give me my wish, as he did to Solomon, that which I would desire above all things in the world, is, that I may have a greater measure of the Spirit, that my sinful Lustiest may be more and more mortified, that I may excel more in grace and holiness, that his Image may be more renewed in me,
whereas this is one of the differences betweene the old Co•enant and the new, the Old Testament was made with the Iewes onely, it was shut vp within the compasse of that Nation;
whereas this is one of the differences between the old Co•enant and the new, the Old Testament was made with the Iewes only, it was shut up within the compass of that nation;
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the New Co•enant is enlarged to the Gentiles, there is now an open doore for them to come in, there are now better promises, more knowledge, a larger effusion of the Spirit, both for intention,
the New Co•enant is enlarged to the Gentiles, there is now an open door for them to come in, there Are now better promises, more knowledge, a larger effusion of the Spirit, both for intention,
we thinke to doe it in a short time, and by reason of the neerenesse and vicinity of the time, that we shall doe it easily, that we can take hold of that time;
we think to do it in a short time, and by reason of the nearness and vicinity of the time, that we shall do it Easily, that we can take hold of that time;
and casting them off, the time is shorter, he will not wait so long as hee was wont to doe in those times, hee will sooner sweare in his wrath now that you shall not enter in to his rest;
and casting them off, the time is shorter, he will not wait so long as he was wont to do in those times, he will sooner swear in his wrath now that you shall not enter in to his rest;
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and the brittlenesse of this life, the vnsearchablenes, and certainety of Gods seasons, and times, that hee hath put into his owne power, the liberty of the Spirit, that breatheth where and when it listeth, the exceeding danger that we precipitate our selues into,
and the brittleness of this life, the vnsearchablenes, and certainty of God's seasons, and times, that he hath put into his own power, the liberty of the Spirit, that breathes where and when it lists, the exceeding danger that we precipitate our selves into,
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I beseech you therefore, consider and apply it, take heed of refusing, when you heare yet this Couenant of Grace is offered, your doores are now open, you may come in, if you will;
I beseech you Therefore, Consider and apply it, take heed of refusing, when you hear yet this Covenant of Grace is offered, your doors Are now open, you may come in, if you will;
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take heed of staying till the acceptable time is past, lest the Lord sweare in his wrath (at a time when you thinke not) that thou shalt neuer enter into his rest.
take heed of staying till the acceptable time is past, lest the Lord swear in his wrath (At a time when you think not) that thou shalt never enter into his rest.
but that hee make it manifest to vs. Of this likewise wee should haue made some vse, which is the laying hold of the Couenant, the promises of free Iustification, the promises of Sanctification,
but that he make it manifest to us Of this likewise we should have made Some use, which is the laying hold of the Covenant, the promises of free Justification, the promises of Sanctification,
and so wee should doe for the promise of Iustification, the promise of forgiuenesse of sinnes, that you haue cause to make vse of this time when you receiue the Sacrament:
and so we should do for the promise of Justification, the promise of forgiveness of Sins, that you have cause to make use of this time when you receive the Sacrament:
Lord, it is thy Couenant that thou hast put thy seale to; (for the seale is put to it for that very purpose, that when you see the Bread and Wine, you might thinke of these seales,
Lord, it is thy Covenant that thou hast put thy seal to; (for the seal is put to it for that very purpose, that when you see the Bred and Wine, you might think of these Seals,
as signes of the Couenant) you haue Gods owne Word, besides, as you haue his Word, that the raine shall no more drowne the Earth, God hath set his Bow in the Cloud, that when he lookes, he may remember the Couenant: so likewise, you shall sprinckle the doore posts with the blood of the Lambe, that when the destroying Angell shall come and see the blood, hee may passe you ouer:
as Signs of the Covenant) you have God's own Word, beside, as you have his Word, that the rain shall no more drown the Earth, God hath Set his Bow in the Cloud, that when he looks, he may Remember the Covenant: so likewise, you shall sprinkle the door posts with the blood of the Lamb, that when the destroying Angel shall come and see the blood, he may pass you over:
beloued, after the same manner, for the same end, God hath appointed the Sacrament, now when you receiue those elements of Bread and Wine, Take, eate, this is my body;
Beloved, After the same manner, for the same end, God hath appointed the Sacrament, now when you receive those elements of Bred and Wine, Take, eat, this is my body;
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Lord, these are the seales of thy Couenant, that if thou forget them, thou hast said, that if we doe but shew thee those signes, (for it is the seale that God himselfe hath put to it) thou wilt remember thy Couenant, & make it good:
Lord, these Are the Seals of thy Covenant, that if thou forget them, thou hast said, that if we do but show thee those Signs, (for it is the seal that God himself hath put to it) thou wilt Remember thy Covenant, & make it good:
therefore is is an exceeding great confirming to you, when you looke vpon them, when you may say to the Lord, Lord, here is thy seale, that thy selfe hath put, I beseech thee, look vpon it,
Therefore is is an exceeding great confirming to you, when you look upon them, when you may say to the Lord, Lord, Here is thy seal, that thy self hath put, I beseech thee, look upon it,
suppose there be a strong lust hang vpon thee, an hereditary disease, a lust that is naturall to thee, that thou thinkest thou shalt neuer be able to ouercome,
suppose there be a strong lust hang upon thee, an hereditary disease, a lust that is natural to thee, that thou Thinkest thou shalt never be able to overcome,
yet God hath promised to breake the dominion of euery sinne, that he will crucifie the flesh, with the affections of it, that he will sanctifie thee throughout.
yet God hath promised to break the dominion of every sin, that he will crucify the Flesh, with the affections of it, that he will sanctify thee throughout.
therefore when you grapple with a strong lust, goe to the Lord, and say to him, I am not able to keepe this Commandement, I feele this temptation is too strong for me, I find such strong naturall inclinations, that I am not able to out-wrestle;
Therefore when you grapple with a strong lust, go to the Lord, and say to him, I am not able to keep this Commandment, I feel this temptation is too strong for me, I find such strong natural inclinations, that I am not able to outwrestle;
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Lord, it is a part of thy Co•enant, thou hast said thou wilt circumcise my heart, thou hast said, thou wilt put thy Law into my inward parts, thou hast said, thou wilt dissolue these lusts, I beseech thee to doe it;
Lord, it is a part of thy Co•enant, thou hast said thou wilt circumcise my heart, thou hast said, thou wilt put thy Law into my inward parts, thou hast said, thou wilt dissolve these Lustiest, I beseech thee to do it;
so the Spirit is able to heale the hereditary diseases of the soule, those that are most naturall to vs, those that are bred and borne with vs, and therefore trust him.
so the Spirit is able to heal the hereditary diseases of the soul, those that Are most natural to us, those that Are bred and born with us, and Therefore trust him.
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And so likewise for any other blessing, go to him whatsoeuer blessing thou needest, it is a part of Gods Co•enant, he saith to Abraham, I will blesse thee,
And so likewise for any other blessing, go to him whatsoever blessing thou Needest, it is a part of God's Co•enant, he Says to Abraham, I will bless thee,
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and let him goe to the Lord, and say, Lord, it is a part of thy Couenant, to giue me such a blessing, to guide me, to deliuer me from such a crosse and calamity;
and let him go to the Lord, and say, Lord, it is a part of thy Covenant, to give me such a blessing, to guide me, to deliver me from such a cross and calamity;
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vrge the Lord, and tell him, it is his Couenant. For example, if a man bee in some great trouble, that hee hath some sore disease, some sore affliction,
urge the Lord, and tell him, it is his Covenant. For Exampl, if a man be in Some great trouble, that he hath Some soar disease, Some soar affliction,
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goe to the Lord, and say, Lord, thou hast said that the rod of the wicked shall not rest vpon the lot of the righteous, thou wilt aff•ict but in measu•e, thou wil• not breake my bones,
go to the Lord, and say, Lord, thou hast said that the rod of the wicked shall not rest upon the lot of the righteous, thou wilt aff•ict but in measu•e, thou wil• not break my bones,
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the •od of the wicked to some men, is the breaking of the bones, they know not what to doe, thou hast said thou wilt chastise vs according to our strength,
the •od of the wicked to Some men, is the breaking of the bones, they know not what to do, thou hast said thou wilt chastise us according to our strength,
As for euill report, a man may goe to the LORD, and say, LORD, thou hast said thou wilt blesse the name of the righteous, thou wilt honour them that honour thee.
As for evil report, a man may go to the LORD, and say, LORD, thou hast said thou wilt bless the name of the righteous, thou wilt honour them that honour thee.
onely this wee must call to remembran•e, that the maine difference which is betweene the Old Testament and the New, it stands in this, that the Old Testament was hi• with shaddowes, and types;
only this we must call to remembran•e, that the main difference which is between the Old Testament and the New, it Stands in this, that the Old Testament was hi• with shadows, and types;
for substance they are the same, onely in the administration of them, the glorious Mysteries of the Gospell are more openly and more cleerely reuealed to vs in the New Testament, then in the Old.
for substance they Are the same, only in the administration of them, the glorious Mysteres of the Gospel Are more openly and more clearly revealed to us in the New Testament, then in the Old.
except knowledge abound, except you take the benefit of it, except you labour to vnderstand the vnsearchable riches of Christ, that are vnfoulded to vs in the Couenant of Grace.
except knowledge abound, except you take the benefit of it, except you labour to understand the unsearchable riches of christ, that Are unfolded to us in the Covenant of Grace.
What is the reason why the Apostle, Gal. 4. cals the Old Testament, those teachings that the people had then, impotent and beggerly rudiments? The reason is,
What is the reason why the Apostle, Gal. 4. calls the Old Testament, those teachings that the people had then, impotent and beggarly rudiments? The reason is,
Therefore, I say, if you would bee strengthned in grace, if we would be enabled to keepe the Couenant more then they were, labour to grow in knowledge, let it not be vnusefull vnto you, whatsoeuer is deliuered, but make benefit of it.
Therefore, I say, if you would be strengthened in grace, if we would be enabled to keep the Covenant more then they were, labour to grow in knowledge, let it not be unuseful unto you, whatsoever is Delivered, but make benefit of it.
You see what riches of knowledge are deliuered to vs in Pauls Epistles, let none of this be lost, it is thy benefit, that this is now discouered to thee, that was hid from all the world aforetimes.
You see what riches of knowledge Are Delivered to us in Paul's Epistles, let none of this be lost, it is thy benefit, that this is now discovered to thee, that was hid from all the world aforetimes.
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It is that benefit that the Apostle Paul so exceedingly magnifies, that to vs, this mystery is reuealed, that wee haue this grace to make knowne to principalities and powers, the manifest wisdome of God, the vnsearchable rich•s Christ: make this vse of it, grow in know•edge,
It is that benefit that the Apostle Paul so exceedingly Magnifies, that to us, this mystery is revealed, that we have this grace to make known to principalities and Powers, the manifest Wisdom of God, the unsearchable rich•s christ: make this use of it, grow in know•edge,
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but that place comes as neere to this purpose, that you shall finde, 2 Cor. 3. you shall see there an expression of the difference betweene the two Couenants:
but that place comes as near to this purpose, that you shall find, 2 Cor. 3. you shall see there an expression of the difference between the two Covenants:
But what is the benefit of this knowl•d•e? Now the vaile is taken away, we know much more, saith hee, by seeing with open face, we are transformed into the same Image, that is, by the knowing of it, by looking vpon it, by renewing those truths that are deliuered in the Gospell, by seeing the wayes of GOD, and the Image of GOD there described, and set forth to vs;
But what is the benefit of this knowl•d•e? Now the veil is taken away, we know much more, Says he, by seeing with open face, we Are transformed into the same Image, that is, by the knowing of it, by looking upon it, by renewing those truths that Are Delivered in the Gospel, by seeing the ways of GOD, and the Image of GOD there described, and Set forth to us;
So, my beloued, the way to grow in grace, and in strength, to receiue that immediate benefit of the Couenant, is to grow in knowledge, Ioh. 17. it is a part of Christs prayer, vers. 17. Sancti•ie them with thy truth, thy Word is truth.
So, my Beloved, the Way to grow in grace, and in strength, to receive that immediate benefit of the Covenant, is to grow in knowledge, John 17. it is a part of Christ prayer, vers. 17. Sancti•ie them with thy truth, thy Word is truth.
The meaning is this ▪ as if he should haue said, Oh Lord, I know, that the way to sanctifie them, the way to increase grace and holinesse in their hearts, is to reueale more truth to them;
The meaning is this ▪ as if he should have said, O Lord, I know, that the Way to sanctify them, the Way to increase grace and holiness in their hearts, is to reveal more truth to them;
for, beloued, this is a very sure rule, there is not a new notion that a man gets, there is not a beame of truth, of new truth, there is not a further enlargement of knowledge,
for, Beloved, this is a very sure Rule, there is not a new notion that a man gets, there is not a beam of truth, of new truth, there is not a further enlargement of knowledge,
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and therefore if thou wouldest abound in grace, study the Scriptures, much attend to them, much meditate in them day and night, labour still to get some new sparke of knowledge, some new light out of them,
and Therefore if thou Wouldst abound in grace, study the Scriptures, much attend to them, much meditate in them day and night, labour still to get Some new spark of knowledge, Some new Light out of them,
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and thou shalt finde this, that grace will follow, as it is the Apostles exhortation to Timothie, saith he Giue attendance to reading, and to learning,
and thou shalt find this, that grace will follow, as it is the Apostles exhortation to Timothy, Says he Give attendance to reading, and to learning,
First, we are begotten by the word of truth, it is the reuelation of the truth of GOD to a man at the first, that renewes him in the spirit of his minde, it changeth his iudgement, it makes him thinke all things in a cleane other fashion then he was wont to doe:
First, we Are begotten by the word of truth, it is the Revelation of the truth of GOD to a man At the First, that renews him in the Spirit of his mind, it changes his judgement, it makes him think all things in a clean other fashion then he was wont to do:
and therefore when Christ is said to be the light of the world, he is said likewise to be the life: the light he was, 1 Ioh. 4. and, Ioh. 8. he is the true light, that lightens euery man.
and Therefore when christ is said to be the Light of the world, he is said likewise to be the life: the Light he was, 1 John 4. and, John 8. he is the true Light, that lightens every man.
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if we were fully perswaded that it were a thing so excellent, that it would bring so much grace with it, certainely wee would study it more then we doe:
if we were Fully persuaded that it were a thing so excellent, that it would bring so much grace with it, Certainly we would study it more then we do:
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That is, that that deliuers you from the bondage of sinne, that which enables you to escape the filthinesse that is in the world, when other men are yet tangled with it, it is because you know that, that other men are ignorant of, it is through the knowledge of Christ, if you haue escaped;
That is, that that delivers you from the bondage of sin, that which enables you to escape the filthiness that is in the world, when other men Are yet tangled with it, it is Because you know that, that other men Are ignorant of, it is through the knowledge of christ, if you have escaped;
Grace be multiplyed through that knowledge, as if he should say, multiply you that knowledge, & this is that meanes whereby Grace shall bee multiplyed to you.
Grace be multiplied through that knowledge, as if he should say, multiply you that knowledge, & this is that means whereby Grace shall be multiplied to you.
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For example, What is the reason that any man loues GOD more then another, but because God is presented to his vnderstanding in another maner then he is to another? hee knowes God better then others; and so for other graces.
For Exampl, What is the reason that any man loves GOD more then Another, but Because God is presented to his understanding in Another manner then he is to Another? he knows God better then Others; and so for other graces.
as one man hath a higher degree of faith, and another a lower degree, it followes from hence, that one is more enlightned, he hath more knowledge, hee hath more truth reuealed to him, which truth carries grace with it.
as one man hath a higher degree of faith, and Another a lower degree, it follows from hence, that one is more enlightened, he hath more knowledge, he hath more truth revealed to him, which truth carries grace with it.
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and those crosses that another shrinkes at, hee is able to ouercome those lusts that another is not able to grapple with, it is still the strength of his knowledge, that hee hath more vnderstanding of things, that hee is better and more enlightned:
and those Crosses that Another shrinks At, he is able to overcome those Lustiest that Another is not able to grapple with, it is still the strength of his knowledge, that he hath more understanding of things, that he is better and more enlightened:
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Ioh. 16. when the Apostles were to come into the world, and CHRIST tels them what entertainement they should haue, they beginne to bee exceeding fearefull,
John 16. when the Apostles were to come into the world, and CHRIST tells them what entertainment they should have, they begin to be exceeding fearful,
alas, what shall we doe in the world, when wee haue such things to doe? wee haue men to wrastle with, that shall thinke they shall doe God seruice when they put vs in prison;
alas, what shall we do in the world, when we have such things to do? we have men to wrestle with, that shall think they shall do God service when they put us in prison;
•aith he, feare not, I will send my Spirit along with you, and he shall helpe you to worke, he shall co••ince the world of •inne, of righteousnesse, and of Iudgement.
•aith he, Fear not, I will send my Spirit along with you, and he shall help you to work, he shall co••ince the world of •inne, of righteousness, and of Judgement.
The meaning is this, it is true, when you come into the world, you shall finde mens opinions exceeding false, you shall finde Satan building vp strong holds, in their deceipts and errours,
The meaning is this, it is true, when you come into the world, you shall find men's opinions exceeding false, you shall find Satan building up strong holds, in their Deceits and errors,
now what is that way that the Spirit vseth to sanctifie men? It is to weare out those old opinions, to confute them, to let men know they were exceedingly deceiued.
now what is that Way that the Spirit uses to sanctify men? It is to wear out those old opinions, to confute them, to let men know they were exceedingly deceived.
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for the Holy Ghost refutes that opinion, and conuinceth them of sinne, and of iudgement ▪ that is, the Spirit shall shew men the beauty and the glory of sanctification, of spirituall priuiledges,
for the Holy Ghost refutes that opinion, and Convinces them of sin, and of judgement ▪ that is, the Spirit shall show men the beauty and the glory of sanctification, of spiritual privileges,
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saith he, the Lord shall not put it out, but shall blow that sparke, he shall put new fuell to that sparke till it ouercome, till hee haue brought forth this beginning of Iudgement,
Says he, the Lord shall not put it out, but shall blow that spark, he shall put new fuel to that spark till it overcome, till he have brought forth this beginning of Judgement,
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and infuseth, and communicates to the hearts of men, the graces of his new Couenant, if it bee by the altering of the opinions of mens vnderstanding, the way then that thou must take to grow excellent, to grow strong in grace, is to grow much in knowledge, to study the Scriptures much,
and infuseth, and communicates to the hearts of men, the graces of his new Covenant, if it be by the altering of the opinions of men's understanding, the Way then that thou must take to grow excellent, to grow strong in grace, is to grow much in knowledge, to study the Scriptures much,
and therefore let not this exhortation be in vaine to you, make this vse of it, still to meditate in the Law of God day and night, still to doe somewhat therein, to be trading therein, to be busied in speaking,
and Therefore let not this exhortation be in vain to you, make this use of it, still to meditate in the Law of God day and night, still to do somewhat therein, to be trading therein, to be busied in speaking,
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Is there any thing in the world can helpe a man to happinesse to any purpose? if the things cannot doe it, the knowledge cannot bee better then the thing.
Is there any thing in the world can help a man to happiness to any purpose? if the things cannot do it, the knowledge cannot be better then the thing.
And what is the profit of it? It makes God to set a high esteeme of you, it makes the mighty God, who is able onely to doe thee good, to delight in thee, it makes him ready to doe thee much good;
And what is the profit of it? It makes God to Set a high esteem of you, it makes the mighty God, who is able only to do thee good, to delight in thee, it makes him ready to do thee much good;
if hee regarded not them that brake the Couenant, certainely now he will regard them that keepe the Couenant, those that are his peculiar people, the men of his delight, the men whom he loues, vpon whom hee meanes to bestowe all his fauours, they are fauourites to the Court of heauen;
if he regarded not them that brake the Covenant, Certainly now he will regard them that keep the Covenant, those that Are his peculiar people, the men of his delight, the men whom he loves, upon whom he means to bestow all his favours, they Are favourites to the Court of heaven;
Marke, if a man be still taken vp in doing something, in the things that belong to the Kingdome of God, that hee make that the element that hee liues in,
Mark, if a man be still taken up in doing something, in the things that belong to the Kingdom of God, that he make that the element that he lives in,
as much as possibly hee can get leasure, that hee preferre it before all things else, doing it both day and night, by this hee shall bee more abl• to keepe the Law, he shall be more able to obserue it,
as much as possibly he can get leisure, that he prefer it before all things Else, doing it both day and night, by this he shall be more abl• to keep the Law, he shall be more able to observe it,
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You must know, that the Couenant is then dissolued, when that is dissolued that did make the Couenant. Looke what it is that puts a man into the Couenant of Grace at the first,
You must know, that the Covenant is then dissolved, when that is dissolved that did make the Covenant. Look what it is that puts a man into the Covenant of Grace At the First,
so that, in a word, the Couenant is neuer nullified, vntill thou hast chosen to thy selfe another husband, till thou hast taken to thy selfe another Lord.
so that, in a word, the Covenant is never nullified, until thou hast chosen to thy self Another husband, till thou hast taken to thy self Another Lord.
In a marriage, there may be many failings of a Wife towards her Husband, many neglects, many disobediences, many fits of passion, many offences shee may giue him,
In a marriage, there may be many failings of a Wife towards her Husband, many neglects, many disobediences, many fits of passion, many offences she may give him,
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but till she commit adultery, the bond cōtinues sure, there is no diuorse between them; the Couenant of God still remaines betweene them, there is no dissolution of the Couenant:
but till she commit adultery, the bound continues sure, there is no divorce between them; the Covenant of God still remains between them, there is no dissolution of the Covenant:
but till thou shalt commit spirituall adultery, till thou leaue him, as it were, and shalt select and choose to thy selfe another Master, another Lord, another Husband, the Couenant remaines sure betweene you, there is no dissolution of the Couenant.
but till thou shalt commit spiritual adultery, till thou leave him, as it were, and shalt select and choose to thy self Another Master, Another Lord, Another Husband, the Covenant remains sure between you, there is no dissolution of the Covenant.
But you will say to me, If this bee to breake the Couenan•, to chuse another Husband, I hope there are none of vs that are breakers of the Couenant then, wee haue not chosen another GOD, we are willing enough to serue the Lord? Beloued, the rule is exceeding true,
But you will say to me, If this be to break the Couenan•, to choose Another Husband, I hope there Are none of us that Are breakers of the Covenant then, we have not chosen Another GOD, we Are willing enough to serve the Lord? beloved, the Rule is exceeding true,
The first is an immediate examination of thine owne heart, looke narrowly to this, if there bee any creature in the world, any pleasure, any profit, any matter of credit,
The First is an immediate examination of thine own heart, look narrowly to this, if there be any creature in the world, any pleasure, any profit, any matter of credit,
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or honour, or whatsoeuer the thing be, any delight, or sport, or inclination, or lust, wherewith thy heart commits adultery, certainely thou hast chosen another Husband, whatsoeuer thou pretendest:
or honour, or whatsoever the thing be, any delight, or sport, or inclination, or lust, wherewith thy heart commits adultery, Certainly thou hast chosen Another Husband, whatsoever thou pretendest:
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as I may so say, thou hast broken the Couenant with thy first Husband, as you shall see an expression thereof, Iam. 4. Yee adulterers and adulteresses, if you loue the world, you loue not GOD.
as I may so say, thou hast broken the Covenant with thy First Husband, as you shall see an expression thereof, Iam. 4. Ye Adulterers and Adulteresses, if you love the world, you love not GOD.
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You shall see a wife oft times, her heart is stolne from her husband, she comes to be in his presence from day to day• to doe all seruice to him, she performes, it may be, euery duty,
You shall see a wife oft times, her heart is stolen from her husband, she comes to be in his presence from day to day• to do all service to him, she performs, it may be, every duty,
as carefully, and as diligently as the best wife in the world, and yet for all this her heart is gone, here is but a shaddow of performance, she doth them,
as carefully, and as diligently as the best wife in the world, and yet for all this her heart is gone, Here is but a shadow of performance, she does them,
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or whatsoeuer it is, any outward excellency that thy heart is set vpon, any haunt, any delight, any lust that hath dominion in thy soule, that thou hast made a league with it,
or whatsoever it is, any outward excellency that thy heart is Set upon, any haunt, any delight, any lust that hath dominion in thy soul, that thou hast made a league with it,
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so that thou commest indeede to performe holy duties from day to day, but they haue no taste, no relish, thou dost them not with liuelinesse and quicknesse, thou dost them as one that must doe them of necessity and preforce;
so that thou Comest indeed to perform holy duties from day to day, but they have no taste, no relish, thou dost them not with liveliness and quickness, thou dost them as one that must do them of necessity and preforce;
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but the loue of other things, worldly mindednesse, quencheth that delight, it is certaine thou hast commited adultery, thou hast chosen another husband.
but the love of other things, worldly Mindedness, quenches that delight, it is certain thou hast committed adultery, thou hast chosen Another husband.
so that if it could be, (I make that supposition) if there were such a proposition as there was in the old Law, euery seuenth yeere, those that had serued an Apprentiship, that were bondslaues, they might goe free,
so that if it could be, (I make that supposition) if there were such a proposition as there was in the old Law, every Seventh year, those that had served an Apprenticeship, that were bondslaves, they might go free,
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Beloued, so it is in this case, take a man that commits adultery with any thing in the world, let him haue such a Proclamation, that hee might goe free, he would, were it not for the losse of heauen,
beloved, so it is in this case, take a man that commits adultery with any thing in the world, let him have such a Proclamation, that he might go free, he would, were it not for the loss of heaven,
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for, beloued, as soone as a man is gotten into the Co•enant once, (this is the ground of it) there is such a disposition put into his heart, there is such a disposition grafted in him and rooted in his inward parts, that he longs after the LORD,
for, Beloved, as soon as a man is got into the Co•enant once, (this is the ground of it) there is such a disposition put into his heart, there is such a disposition grafted in him and rooted in his inward parts, that he longs After the LORD,
if this be thy case, know, that thy continuall failings make not a breach of the Couenant: for thou knowest that thy heart hath not chosen another Husband:
if this be thy case, know, that thy continual failings make not a breach of the Covenant: for thou Knowest that thy heart hath not chosen Another Husband:
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for though thou be forced sometimes, through the violence of temptation to serue another, yet thy heart cleaues to thy right Master, it cleaues to him, it inclines to him, it bends that way:
for though thou be forced sometime, through the violence of temptation to serve Another, yet thy heart cleaves to thy right Master, it cleaves to him, it inclines to him, it bends that Way:
and so likewise, Know you not, that to whomsoeuer you obey, his ser•ants you are, to whom you obey? Rom. 6. And againe, 2 Pet. 2. Of whomsoeuer a man is ouercome, to that he is in bondage.
and so likewise, Know you not, that to whomsoever you obey, his ser•ants you Are, to whom you obey? Rom. 6. And again, 2 Pet. 2. Of whomsoever a man is overcome, to that he is in bondage.
Looke to it now, art thou ouercome with sinne? dost thou obey sinne, when it comes with a command vpon thee? dost thou commit sinne? Certainely thou hast chosen another husband, thou dost but deceiue t•y selfe.
Look to it now, art thou overcome with sin? dost thou obey sin, when it comes with a command upon thee? dost thou commit sin? Certainly thou hast chosen Another husband, thou dost but deceive t•y self.
when there is, I say, a tract of sinne, when a man is still giuen to such a way, to such an infirmity, (I cannot properly call it an infirmity) that you may say it is such a mans trade, he walkes in it,
when there is, I say, a tract of sin, when a man is still given to such a Way, to such an infirmity, (I cannot properly call it an infirmity) that you may say it is such a men trade, he walks in it,
as we vse to say of men, he is a worldly-minded man, goe to him when you will, you shall finde him so disposed, you shall finde him in all his carriage to shew himselfe to bee such a man, this sinne it runnes as a thread through his whole life, still he mindes earthly things, he is taken vp about them, he disrelisheth the Word, he doth not minde it, hee doth not delight to reade it,
as we use to say of men, he is a worldly-minded man, go to him when you will, you shall find him so disposed, you shall find him in all his carriage to show himself to be such a man, this sin it runs as a thread through his Whole life, still he minds earthly things, he is taken up about them, he disrelisheth the Word, he does not mind it, he does not delight to read it,
I will giue you 3. examples, you shall see Adam, and Balaam, and Saul, you shall see euery one of them in one sinne breake the Couenant, and if you can finde yours the same case, you shall know whether you haue broken it by one miscarriage.
I will give you 3. Examples, you shall see Adam, and balaam, and Saul, you shall see every one of them in one sin break the Covenant, and if you can find yours the same case, you shall know whither you have broken it by one miscarriage.
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Saul goes about his Commandement, he seemes to keepe it exceeding well, and where he failed in it, he seemed to haue a faire excuse, saith he, I did but saue the King, the whole body of the people was destroied:
Saul Goes about his Commandment, he seems to keep it exceeding well, and where he failed in it, he seemed to have a fair excuse, Says he, I did but save the King, the Whole body of the people was destroyed:
for, saith hee, thy sinne is as witchcraft, it is as Idolatry, that is, thou hast now cast God quite away, thou hast chosen to thy selfe another Lord, another Husband to obey,
for, Says he, thy sin is as witchcraft, it is as Idolatry, that is, thou hast now cast God quite away, thou hast chosen to thy self Another Lord, Another Husband to obey,
How shall this be made good? The meaning is this, when a man receiues a Commandement from God, (marke it) when a man knowes it is the Lords will, that I should walke thus,
How shall this be made good? The meaning is this, when a man receives a Commandment from God, (mark it) when a man knows it is the lords will, that I should walk thus,
but when the heart workes according to its owne proper inclination, and then disobeyes the Lord in any Commandement, certainely then it casts God away.
but when the heart works according to its own proper inclination, and then disobeys the Lord in any Commandment, Certainly then it Cast God away.
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I cannot doe that which God hath not said to me, yet Balaam desired much to doe it, hee thought hee would make tryall, he would goe as farre as he could, God saw it,
I cannot do that which God hath not said to me, yet balaam desired much to do it, he Thought he would make trial, he would go as Far as he could, God saw it,
and found it out, and you see what iudgement was giuen vpon him, and this was presently discouered, he gaue aduice to Balaac to put a stumbling blocke before the children of Isra•l, that is, by offering with the Moabites, and committing fornication with their women;
and found it out, and you see what judgement was given upon him, and this was presently discovered, he gave Advice to Balaam to put a stumbling block before the children of Isra•l, that is, by offering with the Moabites, and committing fornication with their women;
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and whensoeuer he is lest simply to himselfe, that his heart workes which way it would, certainely then he pleaseth God, he cannot, he doth not sin against him.
and whensoever he is lest simply to himself, that his heart works which Way it would, Certainly then he Pleases God, he cannot, he does not sin against him.
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Beloued, then comfort your selues with these words, and make vse of the Couenant, and apply the promises of the Couenant, say this with thy selfe, it is very true, I am sinfull, I prouoke God from day to day,
beloved, then Comfort your selves with these words, and make use of the Covenant, and apply the promises of the Covenant, say this with thy self, it is very true, I am sinful, I provoke God from day to day,
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This threefold vse then thou shouldst make of it, First, put the case there lies vpon thy heart the conscience of any sinne that thou hast committed, that troubles thee, thou art afraid that this sinne should make a s•paration betweene God and thee, thou hast yet no assurance of the forgiuenes of it,
This threefold use then thou Shouldst make of it, First, put the case there lies upon thy heart the conscience of any sin that thou hast committed, that Troubles thee, thou art afraid that this sin should make a s•paration between God and thee, thou hast yet no assurance of the forgiveness of it,
but the conscience of the sinne lyes vpon thee, as that expression you haue Heb. 10. what wilt thou doe in such a case? Goe to the Lord, and say to him, Lord, notwithstanding this, I know I am in Couenant with thee,
but the conscience of the sin lies upon thee, as that expression you have Hebrew 10. what wilt thou do in such a case? Go to the Lord, and say to him, Lord, notwithstanding this, I know I am in Covenant with thee,
if one plead the Couenant hard with God, and tell him it is a part of his Couenant, and he must be iust, hee cannot be a Couenant-breaker; doe you thinke that God will breake his Couenant with thee,
if one plead the Covenant hard with God, and tell him it is a part of his Covenant, and he must be just, he cannot be a Covenant breaker; do you think that God will break his Covenant with thee,
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for this Couenant is continuall, the Mediator of this Couenant is Iesus Christ, who is such an High Priest that is able perfectly to saue those that come vnto him, when a man hath commit•ed the greatest sinne,
for this Covenant is continual, the Mediator of this Covenant is Iesus christ, who is such an High Priest that is able perfectly to save those that come unto him, when a man hath commit•ed the greatest sin,
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alas, what can this poore and beggerly Ceremony doe, to deliuer me from the conscience of my sinne? Well, saith the Apostle, we haue another kind of Sacrifice,
alas, what can this poor and beggarly Ceremony do, to deliver me from the conscience of my sin? Well, Says the Apostle, we have Another kind of Sacrifice,
Besides, saith he, he goes not once a yeere, as they did, but he liues for euer to make intercession for vs, hee is not gone with the blood of Buls and Goates,
Beside, Says he, he Goes not once a year, as they did, but he lives for ever to make Intercession for us, he is not gone with the blood of Bulls and Goats,
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but with his owne blood, he is a High Priest, holy, harmlesse, vndefiled, separated from sinners, higher then the heauens, and therefore doubt not but hee is able perfectly to saue those that come vnto him.
but with his own blood, he is a High Priest, holy, harmless, undefiled, separated from Sinners, higher then the heavens, and Therefore doubt not but he is able perfectly to save those that come unto him.
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since we haue such an High Priest as we haue described, since it is the very Sacrifice of his blood it selfe, let vs draw neere in the assurance of faith;
since we have such an High Priest as we have described, since it is the very Sacrifice of his blood it self, let us draw near in the assurance of faith;
You must thinke so of Iesus Christ, hee would haue you thinke so, and conceiue of him, that he is now in heauen, that he is able perfectly to sau• you, that there is nothing you haue committed, that can doe you hurt;
You must think so of Iesus christ, he would have you think so, and conceive of him, that he is now in heaven, that he is able perfectly to sau• you, that there is nothing you have committed, that can do you hurt;
if a man were sure that hee had one that were neuer from the King, that hath his eare continually, that is alway in his presence, that is such a Fauourite, of such power with him, that certainely he can deny him nothing, a man would be secure:
if a man were sure that he had one that were never from the King, that hath his ear continually, that is always in his presence, that is such a Favourite, of such power with him, that Certainly he can deny him nothing, a man would be secure:
and he is ready to answer for thee, saith the Text, he makes intercession, if there come any thing that tends to make a breach between God and thee, he is the Mediator for thee, he dwels there for that end,
and he is ready to answer for thee, Says the Text, he makes Intercession, if there come any thing that tends to make a breach between God and thee, he is the Mediator for thee, he dwells there for that end,
and remember that it is a part of his Couenant, and so labour to grow vp in full assurance of faith, that no conscience of sinne may lye vpon thee, to make a separation betweene God and thee:
and Remember that it is a part of his Covenant, and so labour to grow up in full assurance of faith, that no conscience of sin may lie upon thee, to make a separation between God and thee:
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And as I say for sinne, so in the second place you are to make vse of the Couenant, as put the case there bee some strong lust, some violent temptation, that thou art not able to outwrestle, it is too strong for thee, thou wouldest faine be rid of it,
And as I say for sin, so in the second place you Are to make use of the Covenant, as put the case there be Some strong lust, Some violent temptation, that thou art not able to outwrestle, it is too strong for thee, thou Wouldst feign be rid of it,
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but thou art not able, why what shalt thou doe in this case? remember that it is a part of the Lords Couenant, that he will deliuer thee from all thine enemies, that thou maist serue him in righteousnesse and holinesse all the dayes of thy life.
but thou art not able, why what shalt thou do in this case? Remember that it is a part of the lords Covenant, that he will deliver thee from all thine enemies, that thou Mayest serve him in righteousness and holiness all the days of thy life.
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It is a part of his Couenant to remember it, he hath sworne to remember it, he hath said he will write his Law in thy heart, and that can neuer be, without he obliterate all old writing, he hath said he will giue the Holy Ghost, he hath promised to giue thee a new heart, and a new spirit ▪ now consider this, it is a part of his Couenant, goe to the Lord, and beseech him to make good his Couenant, this is the way for thee to ouercome it;
It is a part of his Covenant to Remember it, he hath sworn to Remember it, he hath said he will write his Law in thy heart, and that can never be, without he obliterate all old writing, he hath said he will give the Holy Ghost, he hath promised to give thee a new heart, and a new Spirit ▪ now Consider this, it is a part of his Covenant, go to the Lord, and beseech him to make good his Covenant, this is the Way for thee to overcome it;
If you aske the reason, why will the LORD haue it so? why may not a man haue a sufficient habituall strength in himselfe, by which he may be able to out-wrestle lusts,
If you ask the reason, why will the LORD have it so? why may not a man have a sufficient habitual strength in himself, by which he may be able to outwrestle Lustiest,
and therefore Christ is made sanctification; that is, you deriue it from him, from day to day, from time to time, that you might not reioyce in your selues, but in him:
and Therefore christ is made sanctification; that is, you derive it from him, from day to day, from time to time, that you might not rejoice in your selves, but in him:
I say, in such a case, now, if thou goe to the Lord, and beseech him to make good his Couenant, tell him thou restest vpon his strength, thou goest against sinne,
I say, in such a case, now, if thou go to the Lord, and beseech him to make good his Covenant, tell him thou restest upon his strength, thou goest against sin,
The third case is, when any outward trouble lyes vpon a man, let him goe and remember it is a part of Gods Couenant to blesse him, To blesse him with what? Withall kind of blessings,
The third case is, when any outward trouble lies upon a man, let him go and Remember it is a part of God's Covenant to bless him, To bless him with what? Withal kind of blessings,
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But when fait• hath once gotten a promise, be sure that thou keepe thy hold, pleade hard with the Lord, and tell him it is a part of his Couenant, and it is impossible that he should deny thee;
But when fait• hath once got a promise, be sure that thou keep thy hold, plead hard with the Lord, and tell him it is a part of his Covenant, and it is impossible that he should deny thee;
for it is a part of his Couenant. Beloued, therefore in this case, doe, as you see two Metaphors vsed in Scripture, they are excellent for this purpose, Esay 66. 11. there is a Commandement of the Lord for the children of Israel, that they should sucke, and be satisfied with the brests of consolation, &c. the words are obscure,
for it is a part of his Covenant. beloved, Therefore in this case, do, as you see two Metaphors used in Scripture, they Are excellent for this purpose, Isaiah 66. 11. there is a Commandment of the Lord for the children of Israel, that they should suck, and be satisfied with the breasts of consolation, etc. the words Are Obscure,
goe, saith he, and sucke, draw out consolation from the dugges, from the promises, (for that is the meaning) which he cals the brests of consolation (for hee repeates the promise presently after,) thus saith the Lord, behold, I will extend peace ouer her like a Flood, &c. The other Metaphor is to extor•, to oppresse the promises, that,
go, Says he, and suck, draw out consolation from the dugs, from the promises, (for that is the meaning) which he calls the breasts of consolation (for he repeats the promise presently After,) thus Says the Lord, behold, I will extend peace over her like a Flood, etc. The other Metaphor is to extor•, to oppress the promises, that,
after that manner deale thou with the promises, for they are rich, there is a price in them, be thou as an extortioner to them, take out whatsoeuer thou needest,
After that manner deal thou with the promises, for they Are rich, there is a price in them, be thou as an extortioner to them, take out whatsoever thou Needest,
this promise sustained him, from whence he sucked consolation and strength for thou hast said thou wilt doe me good, therfore I am resolued, I am sure I am vpon good ground ▪ I will not let thee go without a blessing.
this promise sustained him, from whence he sucked consolation and strength for thou hast said thou wilt do me good, Therefore I am resolved, I am sure I am upon good ground ▪ I will not let thee go without a blessing.
and needy, certainely his heart could not but be ready to faile, & what should sustaine him in this case? there was a promise, you see, Heb. 11. he was sure God had made a promise,
and needy, Certainly his heart could not but be ready to fail, & what should sustain him in this case? there was a promise, you see, Hebrew 11. he was sure God had made a promise,
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and hae said vnto him, this is Isaac, and this Isaac I will multiply, and with him I will establish my Couenant, and his seede shall be as the Stars of heauen;
and hae said unto him, this is Isaac, and this Isaac I will multiply, and with him I will establish my Covenant, and his seed shall be as the Stars of heaven;
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he went, you know how farre from his house where hee dwelt ▪ surely he sustained himselfe by the promise, he rested vpon this promise, he drew consolation from it,
he went, you know how Far from his house where he dwelled ▪ surely he sustained himself by the promise, he rested upon this promise, he drew consolation from it,
So Dauid, when hee comforted himselfe at Ziglag, what was it that he comforted himselfe in? Surely Dauid remembred this, the Lord hath annoynted me King ouer Israel, he hath said that I shall be King,
So David, when he comforted himself At Ziklag, what was it that he comforted himself in? Surely David remembered this, the Lord hath anointed me King over Israel, he hath said that I shall be King,
yet he remembred this promise, and comforted himselfe in the Lord, that is, in the promise that the Lord had made to him, whereof this was the maine that he had to comfort himselfe with.
yet he remembered this promise, and comforted himself in the Lord, that is, in the promise that the Lord had made to him, whereof this was the main that he had to Comfort himself with.
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and there is his hand and seale to it, the Sacrament that thou receiuest from time to time, is but a seale of that Couenant, and if he seeme to forget it for a time, •e will remember it, hee cannot forget it long, be assured he will performe it, it is impossible but he should, let not your hearts faile,
and there is his hand and seal to it, the Sacrament that thou receivest from time to time, is but a seal of that Covenant, and if he seem to forget it for a time, •e will Remember it, he cannot forget it long, be assured he will perform it, it is impossible but he should, let not your hearts fail,
Beloued, one thing more we should haue added, that is, to exhort men to enter into Couenant; this I should haue pressed to you, the miserable condition of a man that is without it,
beloved, one thing more we should have added, that is, to exhort men to enter into Covenant; this I should have pressed to you, the miserable condition of a man that is without it,
if thou be without the Couenant; when thou art in a straite, if thou be a stranger to God if thou be out of the Couenant with him, what wilt thou do? whither wilt thou goe? we are subiect to 1000. straits;
if thou be without the Covenant; when thou art in a strait, if thou be a stranger to God if thou be out of the Covenant with him, what wilt thou do? whither wilt thou go? we Are Subject to 1000. straits;
if any creature doe thee mischiefe, it shall neuer be required at his hands, but there is a liberty giuen them, Satan may hurt thee, men may hurt thee, beasts may hurt thee, all the insensible creatures may hurt thee; for there is no prohibition.
if any creature do thee mischief, it shall never be required At his hands, but there is a liberty given them, Satan may hurt thee, men may hurt thee, beasts may hurt thee, all the insensible creatures may hurt thee; for there is no prohibition.
all this is the case of euery man that is out of the Couenant; and this is not a small thing, to be out of the pales of Gods protection, to haue euery creat•re ready to do a man a shewd turne,
all this is the case of every man that is out of the Covenant; and this is not a small thing, to be out of the pales of God's protection, to have every creat•re ready to do a man a showed turn,
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yet they may be exercised with many afflictions, but there is a very great difference betweene these two, the same disease, the same griefe, the same apprehension, lyes on the heart,
yet they may be exercised with many afflictions, but there is a very great difference between these two, the same disease, the same grief, the same apprehension, lies on the heart,
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and wounds the spirits of the one man, but to the other that is in Couenant, it is a rod in the hand of a father, enabling him to keepe his Couenant the better, it is as a Medicine in the hand of a Physician, to heale him, to comfort him, to doe him good;
and wounds the spirits of the one man, but to the other that is in Covenant, it is a rod in the hand of a father, enabling him to keep his Covenant the better, it is as a Medicine in the hand of a physician, to heal him, to Comfort him, to do him good;
Beloued, I beseech you, consider this, and it is profitable to cōsider, that he that belongs not to the Couenant, he may liue in his fathers house, he may sit at Table with the children, he may haue the same maintenance, the same clothing, the same vsage, the same liberty, the same priuiledges of the family as the children haue,
beloved, I beseech you, Consider this, and it is profitable to Consider, that he that belongs not to the Covenant, he may live in his Father's house, he may fit At Table with the children, he may have the same maintenance, the same clothing, the same usage, the same liberty, the same privileges of the family as the children have,
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the sonne abides for euer, but hee with whom the Couenant is not made, though he may continue in the Family for a while, hee shall not abide long, but shall be cast forth. FINIS.
the son abides for ever, but he with whom the Covenant is not made, though he may continue in the Family for a while, he shall not abide long, but shall be cast forth. FINIS.
FOVRE SERMONS, WHEREIN CERTAINE Objections against the poynt of GODS ALL-SVFFICIENCIE, (handled in the fiue first Sermons of the former Treatise) are Answered.
FOVRE SERMONS, WHEREIN CERTAIN Objections against the point of GOD'S ALL-SVFFICIENCIE, (handled in the fiue First Sermons of the former Treatise) Are Answered.
as is the good, so is the sinner, he that sweareth, as he that feareth an oath, &c. WEE haue purposely chosen this text, that we might answer some objectiōs, which might be made against the All-sufficiency of God, which we spake of lately to you; for this might be objected;
as is the good, so is the sinner, he that Sweareth, as he that fears an oath, etc. we have purposely chosen this text, that we might answer Some objections, which might be made against the All-sufficiency of God, which we spoke of lately to you; for this might be objected;
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If God be All-sufficient, what is the reason of this dispensation of things that we see in the world, that there be righteous men, to whom it is according to the worke of the wicked,
If God be All-sufficient, what is the reason of this Dispensation of things that we see in the world, that there be righteous men, to whom it is according to the work of the wicked,
no, although he search never so diligently, he cannot find out the reason of Gods wayes, the reason of his providence, of his dispensing of prosperitie to the wicked, and adversitie to the godly;
no, although he search never so diligently, he cannot find out the reason of God's ways, the reason of his providence, of his dispensing of Prosperity to the wicked, and adversity to the godly;
that all things are in the hand of God, &c. whence we will gather this (in that Salomon sayth, that he bent himselfe, with all his might, to declare both to himselfe,
that all things Are in the hand of God, etc. whence we will gather this (in that Solomon say, that he bent himself, with all his might, to declare both to himself,
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It is a very hard thing to be perswaded, that all things are in the hands of God, it is a hard thing to perswade our selues, it is a hard thing to perswade others, that is, I shall not deliver the poynt fully to you,
It is a very hard thing to be persuaded, that all things Are in the hands of God, it is a hard thing to persuade our selves, it is a hard thing to persuade Others, that is, I shall not deliver the point Fully to you,
As if he should say, I confesle you are not able to doe it, that is a worke that onely belongs to the holy Ghost, and he shall convince men of their miserable estate out of Christ, he shall convince them of that righteousnesse that they are to haue by Christ, he shall also convince them of holinesse, and sanctification, vnder Christs government.
As if he should say, I confesle you Are not able to do it, that is a work that only belongs to the holy Ghost, and he shall convince men of their miserable estate out of christ, he shall convince them of that righteousness that they Are to have by christ, he shall also convince them of holiness, and sanctification, under Christ government.
for there is something yet behinde, some objections, that are not yet answered.) It is onely God that hath an vniversall light, that is a generall worker,
for there is something yet behind, Some objections, that Are not yet answered.) It is only God that hath an universal Light, that is a general worker,
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Hence it is that men are able to perswade, that such graces are good, that such wayes are excellent in themselues, that it is good to take such courses,
Hence it is that men Are able to persuade, that such graces Are good, that such ways Are excellent in themselves, that it is good to take such courses,
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but yet to answer all the secret objections of the heart, to perswade fully, to turne all the wheeles of the soule, this is that, that a man is not able to doe, to enlighten all the corners of the heart, he is not able to convince fully.
but yet to answer all the secret objections of the heart, to persuade Fully, to turn all the wheels of the soul, this is that, that a man is not able to do, to enlighten all the corners of the heart, he is not able to convince Fully.
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It is sayd in Ier. 17. 9. that the heart of man is exceeding deceit full, who can know it? That is, no man in the world can know his owne heart, much lesse can any man else know it, there are so many windings,
It is said in Jeremiah 17. 9. that the heart of man is exceeding deceit full, who can know it? That is, no man in the world can know his own heart, much less can any man Else know it, there Are so many windings,
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so many turnings in it, there is such a labyrinth in the heart, such a depth in it, that no man is able to search his owne heart, to finde out the bottom of it:
so many turnings in it, there is such a labyrinth in the heart, such a depth in it, that no man is able to search his own heart, to find out the bottom of it:
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God that knew Moses heart, knew where that objection lay, where it stucke with him, he was able to bring arguments to perswade him, goe thy way (said the Lord;) for they are dead that sought thy life.
God that knew Moses heart, knew where that objection lay, where it stuck with him, he was able to bring Arguments to persuade him, go thy Way (said the Lord;) for they Are dead that sought thy life.
and put a supernaturall light into them, and make them fit to apprehend those spirituall reasons, of any kinde, that he objects and propounds to the hearts of men:
and put a supernatural Light into them, and make them fit to apprehend those spiritual Reasons, of any kind, that he objects and propounds to the hearts of men:
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A wise, learned, wittie, and able man, that can discerne more then many others of the vanity of outward things, of the All-sufficiencie, and fulnesse that is in God, yet when he comes to the practice of it, he is able to doe nothing:
A wise, learned, witty, and able man, that can discern more then many Others of the vanity of outward things, of the All-sufficiency, and fullness that is in God, yet when he comes to the practice of it, he is able to do nothing:
As for the others they are taught by men, they are taught by themselues, and therefore they are not taught it indeed•, they are not fully convinced of it,
As for the Others they Are taught by men, they Are taught by themselves, and Therefore they Are not taught it indeed•, they Are not Fully convinced of it,
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Wherein you shall obserue this difference, That a man may know a truth, and yet not be led into that truth, as you see Ioh. 16. 13. when he shall come which is the spirit of truth, he shall leade you into all truth.
Wherein you shall observe this difference, That a man may know a truth, and yet not be led into that truth, as you see John 16. 13. when he shall come which is the Spirit of truth, he shall lead you into all truth.
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wee are not onely vnable to see spirituall truthes, but when we see them, we are not able to follow the guidance of the holy Ghost; Therefore sayth he, the spirit shall not onely shew you such and such things,
we Are not only unable to see spiritual truths, but when we see them, we Are not able to follow the guidance of the holy Ghost; Therefore say he, the Spirit shall not only show you such and such things,
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Many men they know what temperance, what sobrietie, and patience are, who are not able to practice them, that are not led into the truth of these poynts:
Many men they know what temperance, what sobriety, and patience Are, who Are not able to practice them, that Are not led into the truth of these points:
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when he had declared many of those glorious priviledges, in the 18. verse he prayes, that the eyes of their vnderstandings might be opened, to see the hope of their Calling,
when he had declared many of those glorious privileges, in the 18. verse he prays, that the eyes of their understandings might be opened, to see the hope of their Calling,
So it is when we preach to you, of the All-sufficiencie of God, when wee discover to you those glorious priviledges, that we haue by Christ, except the Lord open mens eyes,
So it is when we preach to you, of the All-sufficiency of God, when we discover to you those glorious privileges, that we have by christ, except the Lord open men's eyes,
sayth the Apostle, if he would open your eyes to see the hope of your Calling, to see those great hopes that you haue by reason of your Calling, to see the riches of that glorious inheritance prepared for the Saints, it is not onely rich, but abundant riches.
say the Apostle, if he would open your eyes to see the hope of your Calling, to see those great hope's that you have by reason of your Calling, to see the riches of that glorious inheritance prepared for the Saints, it is not only rich, but abundant riches.
That, even as Elisha sayd to Gehasi•, there are more with vs them against vs. But how came Gehasie to know that? Elisba prayes the Lord to open his eyes,
That, even as Elisha said to Gehasi•, there Are more with us them against us But how Come Gehasie to know that? Elisba prays the Lord to open his eyes,
And this, Beloved, is the office of the holy Ghost; it is he that shewes the Father, and the Sonne, to the sonnes of men, it is he that glorifies the Father, and the Sonne.
And this, beloved, is the office of the holy Ghost; it is he that shows the Father, and the Son, to the Sons of men, it is he that Glorifies the Father, and the Son.
So when the Apostles were in distres•e, in prison, when they were in danger, the holy Ghost brought good newes to them, he revealed to them such and such things;
So when the Apostles were in distres•e, in prison, when they were in danger, the holy Ghost brought good news to them, he revealed to them such and such things;
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And therefore this you must cōsider, that though we preach to you, and you heare all these truths of Gods All-sufficiencie, yet you are able to practice nothing, till Christ reveale it to you.
And Therefore this you must Consider, that though we preach to you, and you hear all these truths of God's All-sufficiency, yet you Are able to practice nothing, till christ reveal it to you.
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if he would reveale it by his spirit, wee should be able to practice it, we should be able to stay our selues vpon him, wee should be able to trust him in his All-sufficiencie, and would venture vpon any thing, we should be able to doe our dutie, wee should be able to suffer persecution,
if he would reveal it by his Spirit, we should be able to practice it, we should be able to stay our selves upon him, we should be able to trust him in his All-sufficiency, and would venture upon any thing, we should be able to do our duty, we should be able to suffer persecution,
What was the Reason that Demas, and others, when they met with persecution, and temporall preferments in the world, were not able to keepe on their course,
What was the Reason that Demas, and Others, when they met with persecution, and temporal preferments in the world, were not able to keep on their course,
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but when once his sight is taken from him, when once he is left in darkenesse, that Torches and Candles begin to appeare great lights vnto him, (as you know it is in the darke night,) that is a signe that a man is in darkenesse,
but when once his sighed is taken from him, when once he is left in darkness, that Torches and Candles begin to appear great lights unto him, (as you know it is in the dark night,) that is a Signen that a man is in darkness,
And therefore if you would haue the vse of this All-sufficiencie, if you would be perswaded that all things are in Gods hands, beseech him to teach you to depend vpon him.
And Therefore if you would have the use of this All-sufficiency, if you would be persuaded that all things Are in God's hands, beseech him to teach you to depend upon him.
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and therefore, the way to haue the vse of all this knowledge, is to seeke to God, to beseech him to enlighten you, that he would declare this to you, that he would leade you into this truth;
and Therefore, the Way to have the use of all this knowledge, is to seek to God, to beseech him to enlighten you, that he would declare this to you, that he would lead you into this truth;
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That all things, all men, all their wayes, all the Creatures, with the severall workes of them, are in the hands of God: for it is thus methodically set downe;
That all things, all men, all their ways, all the Creatures, with the several works of them, Are in the hands of God: for it is thus methodically Set down;
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as they are God: but yet, if you compare this place with some other, you shall see more distinctly in what manner they are in the hands of God: They are, I say, originally in the hands of the Father;
as they Are God: but yet, if you compare this place with Some other, you shall see more distinctly in what manner they Are in the hands of God: They Are, I say, originally in the hands of the Father;
So that (to adde this to that which we haue before delivered) it will be a profitable poynt for vs to consider, that though God be All-sufficient, and hath all things in his hands,
So that (to add this to that which we have before Delivered) it will be a profitable point for us to Consider, that though God be All-sufficient, and hath all things in his hands,
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You willsay, what comfort is there in that? or to what end is it vsefull for vs to know, that they are in the hands of the sonne, more then that they are in the hands of the Father? It is to this purpose;
You willsay, what Comfort is there in that? or to what end is it useful for us to know, that they Are in the hands of the son, more then that they Are in the hands of the Father? It is to this purpose;
he is neerer to vs, then God the Father, who dwels in light inaccessible, he is one whom wee haue knowne, he dwelt among vs, he is of the same kindred,
he is nearer to us, then God the Father, who dwells in Light inaccessible, he is one whom we have known, he dwelled among us, he is of the same kindred,
When one heareth that his Prince hath put all that hee hath into the handes of a friend, with whom hee is well acquainted, it must needes glad his heart,
When one hears that his Prince hath put all that he hath into the hands of a friend, with whom he is well acquainted, it must needs glad his heart,
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As it was with Iacob, when Ioseph sayd to him, all this I haue in mine handes, &c. It was a great comfort to Iacob, that one whom he knew so well, that was flesh of his flesh, had all things in his hands:
As it was with Iacob, when Ioseph said to him, all this I have in mine hands, etc. It was a great Comfort to Iacob, that one whom he knew so well, that was Flesh of his Flesh, had all things in his hands:
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and that mercie, that is sutable to himselfe, and sutable likewise to our frailtie. And therefore Exodus 33. 3. The Lord said, I will not goe vp with thee,
and that mercy, that is suitable to himself, and suitable likewise to our frailty. And Therefore Exodus 33. 3. The Lord said, I will not go up with thee,
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for thou art a stiffe-necked people, therefore I will not goe vp with thee, least I consume thee; but I will send before thee, the Angell of my presence,
for thou art a Stiffnecked people, Therefore I will not go up with thee, lest I consume thee; but I will send before thee, the Angel of my presence,
Whereby you may see, that the Lord hath put all power into the hands of the Mediator, that he might dispence it the better to the sonnes of men. Thirdly;
Whereby you may see, that the Lord hath put all power into the hands of the Mediator, that he might dispense it the better to the Sons of men. Thirdly;
because he is able to reconcile the Father to vs, (and therefore he is the Priest, that is entred into the holy of holies, that is, into the very heavens, to make intercession for vs,) partly also,
Because he is able to reconcile the Father to us, (and Therefore he is the Priest, that is entered into the holy of holies, that is, into the very heavens, to make Intercession for us,) partly also,
therefore, all things being put into his hands, he being the Messenger of the Covenant, it is made sure to vs, that otherwise had not beene. Last of all;
Therefore, all things being put into his hands, he being the Messenger of the Covenant, it is made sure to us, that otherwise had not been. Last of all;
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so sayth the Apostle, he hath made the Sonne to vs wisedome, righteousnesse, sanctification, and redemption, that he that reioyceth might reioyce in the Sonne.
so say the Apostle, he hath made the Son to us Wisdom, righteousness, sanctification, and redemption, that he that rejoices might rejoice in the Son.
And therefore we see Deut. 8. 18. how carefull he was to teach the Israelites this, shewing them, that they were not brought into that good land for their owne righteousnesse,
And Therefore we see Deuteronomy 8. 18. how careful he was to teach the Israelites this, showing them, that they were not brought into that good land for their own righteousness,
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but for his Covenants sake, that is, for the Covenant he made both with them and vs in Christ, when was manifested to Abraham and Iacob, but was in the Sonne.
but for his Covenants sake, that is, for the Covenant he made both with them and us in christ, when was manifested to Abraham and Iacob, but was in the Son.
The vse that we are briefly to make of it is this, that we should take heede of comming to God for any part of his All-sufficiencie, except it be in the name of his Sonne.
The use that we Are briefly to make of it is this, that we should take heed of coming to God for any part of his All-sufficiency, except it be in the name of his Son.
When you heare that God is All-sufficient, you must not thinke now to goe to God immediately, to say Lord be••ow on me such and such things, as I want:
When you hear that God is All-sufficient, you must not think now to go to God immediately, to say Lord be••ow on me such and such things, as I want:
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and it is no lesse then death to any man to come to God without Christ, that is, the Lord doth not giue life to that man, he doth not raise him from nature, which is death enough.
and it is no less then death to any man to come to God without christ, that is, the Lord does not give life to that man, he does not raise him from nature, which is death enough.
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What doe we else but robbe him of that which he hath purchased at a deare rate for even for this very cause did he suffer ▪ Therefore (sayth he,) he hath given him a name aboue all names.
What do we Else but rob him of that which he hath purchased At a deer rate for even for this very cause did he suffer ▪ Therefore (say he,) he hath given him a name above all names.
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What doe we else but reioyce in our selues, and forget to giue all the glory to Christ? Therefore whensoever you come to God, still take heede, that you forget not Christ, but that you come in his name. Secondly;
What do we Else but rejoice in our selves, and forget to give all the glory to christ? Therefore whensoever you come to God, still take heed, that you forget not christ, but that you come in his name. Secondly;
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and that especiall vse is to be made of it in the second place, to come with boldnes to partake of his All-sufficiencie, for it is in the hands of the Son, it is in the hands of a Mediator.
and that especial use is to be made of it in the second place, to come with boldness to partake of his All-sufficiency, for it is in the hands of the Son, it is in the hands of a Mediator.
And what is the reason that we come not with great faith, but because we come not in the name of Christ? Wee are discouraged in the sight of our owne weaknesse, or imperfections and frailties;
And what is the reason that we come not with great faith, but Because we come not in the name of christ? we Are discouraged in the sighed of our own weakness, or imperfections and frailties;
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When we come boldly and confidently, and make no question, but the thing we aske shall be granted, it is a signe that we come in the name of Christ; and if we doe so, doe you thinke he will deny vs? My Beloved, to what end hath the Father given him all things into his hands? Why is he made rich with all treasures? Is it that he might keepe it,
When we come boldly and confidently, and make no question, but the thing we ask shall be granted, it is a Signen that we come in the name of christ; and if we do so, do you think he will deny us? My beloved, to what end hath the Father given him all things into his hands? Why is he made rich with all treasures? Is it that he might keep it,
and doe you thinke that Christ will haue all things given into his hands for nothing? Is it not to bestow on vs? Doe you thinke, that he will purchase a thing at so deare a rate,
and do you think that christ will have all things given into his hands for nothing? Is it not to bestow on us? Do you think, that he will purchase a thing At so deer a rate,
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If a man through the apprehension and sight of his owne righteousnesse, of his owne sanctificati on, that measure of it, that hee hath obtained, thinke thus with himselfe, I haue thus walked with God, I haue beene thus perfect, I haue thus farre kept the way, I haue thus farre denied my selfe,
If a man through the apprehension and sighed of his own righteousness, of his own sanctificati on, that measure of it, that he hath obtained, think thus with himself, I have thus walked with God, I have been thus perfect, I have thus Far kept the Way, I have thus Far denied my self,
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through whom? through •aith in Christ, that is, if you come in Christ, consider that you are in Covenant with him, that you come in his name, that it is he you present to the Father,
through whom? through •aith in christ, that is, if you come in christ, Consider that you Are in Covenant with him, that you come in his name, that it is he you present to the Father,
when you aske any thing at his hands, and thus you may come with boldnesse, what objection soever there can be made, they will be all easily answered in Christ.
when you ask any thing At his hands, and thus you may come with boldness, what objection soever there can be made, they will be all Easily answered in christ.
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The Father hath done it for that purpose, that the Sonne might be honoured, that the Sonne might be magnified, that wee might learne to loue the Sonne, to serue the Sonne, as we doe the Father;
The Father hath done it for that purpose, that the Son might be honoured, that the Son might be magnified, that we might Learn to love the Son, to serve the Son, as we do the Father;
That All men are divided into these two rankes, either they are good or bad, either they are polluted or cleane, either they are such as sacrifice, or such as sacrifice not:
That All men Are divided into these two ranks, either they Are good or bad, either they Are polluted or clean, either they Are such as sacrifice, or such as sacrifice not:
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Who are they that divide the world? God and Sathan: Either you belong to God, and are his portion (as Deut. 32. 9. His people are his portion,) or you are the Devils portion.
Who Are they that divide the world? God and Sathan: Either you belong to God, and Are his portion (as Deuteronomy 32. 9. His people Are his portion,) or you Are the Devils portion.
If it be so, if a mans condition must be one of these two, that either he is within the dore in the Kingdome of God, or without, that though some are come neere the Kingdome of God, some are farther off among those that are without.
If it be so, if a men condition must be one of these two, that either he is within the door in the Kingdom of God, or without, that though Some Are come near the Kingdom of God, Some Are farther off among those that Are without.
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And againe, among those that are within the doore, some are farther in, some are not so farre, some haue proceeded farther into the Temple, some a lesse way,
And again, among those that Are within the door, Some Are farther in, Some Are not so Far, Some have proceeded farther into the Temple, Some a less Way,
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yet there are none in a middle way, but all are either within, or without, let vs then learne to consider, what our condition is, let not our perswasion and opinion of our selues, hang betweene both,
yet there Are none in a middle Way, but all Are either within, or without, let us then Learn to Consider, what our condition is, let not our persuasion and opinion of our selves, hang between both,
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and therefore when the Apostle hath occasion to speake of this, he premiseth that still, Be not deceived, such and such shall not inherit the Kingdome of God:
and Therefore when the Apostle hath occasion to speak of this, he premiseth that still, Be not deceived, such and such shall not inherit the Kingdom of God:
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What a miserable condition is it, that when a man hath beene at the paines to set vp a large building, he should then loose all his labour for want of a good foundation? that a man should do as the foolish Virgins, get oyle in their Lamps,
What a miserable condition is it, that when a man hath been At the pains to Set up a large building, he should then lose all his labour for want of a good Foundation? that a man should do as the foolish Virgins, get oil in their Lamps,
Wouldest thou know then in which of these two •ankes of men thou art? Consider then whether thou be a good man or an evill man, that is one distinction.
Wouldst thou know then in which of these two •ankes of men thou art? Consider then whither thou be a good man or an evil man, that is one distinction.
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Therefore see whether there be somewhat put into thee, more then is in thee by nature, see whether thou finde the new Adam effectually to cōmunicate new sap to thee, new grace,
Therefore see whither there be somewhat put into thee, more then is in thee by nature, see whither thou find the new Adam effectually to communicate new sap to thee, new grace,
and therefore thou must first see, whether thou be in the Covenant, whether thou hast this seale, that thou seest some thing put into thee, which thou hast not by nature.
and Therefore thou must First see, whither thou be in the Covenant, whither thou hast this seal, that thou See Some thing put into thee, which thou hast not by nature.
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And therefore he is a good man that is a vsefull man, such a man that every one fares the better for, such a man as is serviceable to God & profitable to men.
And Therefore he is a good man that is a useful man, such a man that every one fares the better for, such a man as is serviceable to God & profitable to men.
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Before regeneration when a man is a stranger to this goodnesse, he onely serues himselfe, he is full of selfe-loue, all his ends are to looke to himselfe, that he may be kept safe;
Before regeneration when a man is a stranger to this Goodness, he only serves himself, he is full of Self-love, all his ends Are to look to himself, that he may be kept safe;
Art thou a good and vsefull man, dost thou goe about doing good, doe those fare the better for thee, with whom thou hast to doe, dost thou spend the fatnesse,
Art thou a good and useful man, dost thou go about doing good, do those fare the better for thee, with whom thou hast to do, dost thou spend the fatness,
then conclude thou art in the ranke of those that are the Lords portion, otherwise thou art yet without the Covenant, thou art yet in the gall of bitternes.
then conclude thou art in the rank of those that Are the lords portion, otherwise thou art yet without the Covenant, thou art yet in the Gall of bitterness.
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THE SECOND SERMON. ECCLESIASTES 9. 1. 2. 3. I haue sarely given my heart to all this, &c. WEE will now proceede to the second difference which remaineth; and that is this;
THE SECOND SERMON. ECCLESIASTES 9. 1. 2. 3. I have sarely given my heart to all this, etc. we will now proceed to the second difference which remains; and that is this;
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That is, you were polluted with those sins, there named, but now (sayth he) you are washed. And wherein stands this washing? He tels vs it stands in these two things:
That is, you were polluted with those Sins, there nam, but now (say he) you Are washed. And wherein Stands this washing? He tells us it Stands in these two things:
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So then, he is a pure man, or a cleane man, that is first washed from the guilt of his sinnes, that is, that hath no sinne lying vpon his Conscience, that hath not a polluted Conscience, which is a phrase vsed Titus 1. whose mindes and consciences are defiled.
So then, he is a pure man, or a clean man, that is First washed from the guilt of his Sins, that is, that hath no sin lying upon his Conscience, that hath not a polluted Conscience, which is a phrase used Titus 1. whose minds and Consciences Are defiled.
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A man againe that hath gotten any assurance of forgiuenesse, so that all his sinnes are put vpon the reckoning of Iesus Christ, and there are none that lye vpon his owne score, a man who hath made all his reckonings even with God, and hath some assurance therof such a man is washed from his filthinesse.
A man again that hath got any assurance of forgiveness, so that all his Sins Are put upon the reckoning of Iesus christ, and there Are none that lie upon his own score, a man who hath made all his reckonings even with God, and hath Some assurance thereof such a man is washed from his filthiness.
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Such a phrase you haue likewise in Ezech. 36. 25. I will cleanse you (or wash you) from all your Idols: That is, from all your Idolatrie, from all the sinnes that you haue cōmitted, I will wash you, that is, with imputation,
Such a phrase you have likewise in Ezekiel 36. 25. I will cleanse you (or wash you) from all your Idols: That is, from all your Idolatry, from all the Sins that you have committed, I will wash you, that is, with imputation,
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whether thou hast a cleane heart or no, that is, whether thou hast such an habituall disposition of puritie and cleannesse, that thou canst not indure to looke vpon any sinne, no more then a man, that is of a neate and cleane disposition, can indure to see filthines,
whither thou hast a clean heart or no, that is, whither thou hast such an habitual disposition of purity and cleanness, that thou Canst not endure to look upon any sin, no more then a man, that is of a neat and clean disposition, can endure to see filthiness,
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as the husband of Michall, when shee was taken from him, yet, sayth the Text, he came weeping after her a far off, he longed after her still, and loved her still;
as the husband of Michael, when she was taken from him, yet, say the Text, he Come weeping After her a Far off, he longed After her still, and loved her still;
You must not thinke any man is perfectly cleane, and pure, but he is a cleane man, that suffers not any impuritie to take quiet possession of his heart,
You must not think any man is perfectly clean, and pure, but he is a clean man, that suffers not any impurity to take quiet possession of his heart,
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as they passed through the Temple, yet he suffereth it not to set vp Tables in the Temple, to set vp an Idoll in his heart, he suffereth it not to make any breach of Covenant with God, to be adulterous against him;
as they passed through the Temple, yet he suffers it not to Set up Tables in the Temple, to Set up an Idol in his heart, he suffers it not to make any breach of Covenant with God, to be adulterous against him;
though he may be transported to those acts of sinne and pollution, yet his heart hates it, he is not where he would be all the while, he is not vpon his owne center, his heart still fights against it, and resists it;
though he may be transported to those acts of sin and pollution, yet his heart hates it, he is not where he would be all the while, he is not upon his own centre, his heart still fights against it, and resists it;
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And you may know it by this effect, where the disposition is vncleane, there sinne abides, till it staine the heart, till it make a man spotted of the world, that is, it causeth him to keepe a tract in sinne, that a man may say, this is the path he walketh in, it causeth him to weare the livery of sinne, that he may be knowne by it from day to day, it causeth the spot so to sinke into the soule, that a man may see he is such a man.
And you may know it by this Effect, where the disposition is unclean, there sin abides, till it stain the heart, till it make a man spotted of the world, that is, it Causes him to keep a tract in sin, that a man may say, this is the path he walks in, it Causes him to wear the livery of sin, that he may be known by it from day to day, it Causes the spot so to sink into the soul, that a man may see he is such a man.
and an vndefiled inheritance will not stand together, and because he hopes for it in good earnest, (it is not a false hope, it is not a dead hope) therefore he sets himselfe on worke indeede to purifie himselfe;
and an undefiled inheritance will not stand together, and Because he hope's for it in good earnest, (it is not a false hope, it is not a dead hope) Therefore he sets himself on work indeed to purify himself;
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Who ever therefore doth not purifie himselfe, it is an argumēt that his hope is dead which he hath of being saved, it is but the hope of an hypocrite;
Who ever Therefore does not purify himself, it is an argument that his hope is dead which he hath of being saved, it is but the hope of an hypocrite;
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you shall know a man by this, in which of the two conditions he is, he whose heart is vpright with God, he dares not omit any holy ordinance, he dares not omit any sacrifice, he dares not performe forme them in a slight and negligent manner.
you shall know a man by this, in which of the two conditions he is, he whose heart is upright with God, he dares not omit any holy Ordinance, he dares not omit any sacrifice, he dares not perform Form them in a slight and negligent manner.
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You shall finde this true, that whosoever he is, that sacrificeth not, that is, he that prayes not constantly, he that heares not, he that reades not the Scriptures, he that sanctifieth not Gods Sabbaths, he that partaketh not of the Sacraments, &c. he that vseth not holy Conference,
You shall find this true, that whosoever he is, that Sacrificeth not, that is, he that prays not constantly, he that hears not, he that reads not the Scriptures, he that Sanctifieth not God's Sabbaths, he that partaketh not of the Sacraments, etc. he that uses not holy Conference,
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But you will say to me ▪ may not a man, whose heart is vnsound, keepe a constant course in sacrificing to the Lord, that is, in praying to the Lord? May he not keepe those ordinances constantly? Beloved, I answer;
But you will say to me ▪ may not a man, whose heart is unsound, keep a constant course in sacrificing to the Lord, that is, in praying to the Lord? May he not keep those ordinances constantly? beloved, I answer;
and many times men are deceived with this, it is an vsuall case, (nothing more vsuall in the Church of God, ) for a man to content himselfe with a perfunctory, ordinary performance, a customary performance of good duties ▪ But herein Sathan deceiues men,
and many times men Are deceived with this, it is an usual case, (nothing more usual in the Church of God,) for a man to content himself with a perfunctory, ordinary performance, a customary performance of good duties ▪ But herein Sathan deceives men,
and the right performance of them, and betweene the formall and emptie performance, which hath an outward splendour and glittering shew of performance;
and the right performance of them, and between the formal and empty performance, which hath an outward splendour and glittering show of performance;
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and performing all the ordinances of God, in sacrificing (as the Wiseman speakes here,) yet for all this, not be one of these good men, according to this note,
and performing all the ordinances of God, in sacrificing (as the Wiseman speaks Here,) yet for all this, not be one of these good men, according to this note,
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Againe, They quicken the heart, when it is dead, heavie, and dull, and indisposed to any good dutie, they raise and quicken it. Againe; They build vs vp;
Again, They quicken the heart, when it is dead, heavy, and dull, and indisposed to any good duty, they raise and quicken it. Again; They built us up;
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that is, he that heares as he ought to heare, every time that he heares he growes something more rich, he gaines some more saving knowledge, some greater degree of saving grace. Againe;
that is, he that hears as he ought to hear, every time that he hears he grows something more rich, he gains Some more Saving knowledge, Some greater degree of Saving grace. Again;
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as in Iob 15. 3. 4. sayth Eliphas there to Iob, dost thou dispute with words not comely, &c. with talke that is not profitable, surely, sayth he, thou restrainest prayer from the Almightie;
as in Job 15. 3. 4. say Eliphaz there to Job, dost thou dispute with words not comely, etc. with talk that is not profitable, surely, say he, thou restrainest prayer from the Almighty;
They teach vs to disti•guish betweene good and evill, to divide the flesh and the spirit; still a man sees somwhat more then he did in his owne heart, he sees the good, that is in it,
They teach us to disti•guish between good and evil, to divide the Flesh and the Spirit; still a man sees somewhat more then he did in his own heart, he sees the good, that is in it,
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and will not out without Fullers sope, David Psal. 119. 9. sayth, that the Word clenseth the heart, &c. Wherewith shall a young man clense his heart, &c.
and will not out without Fullers soap, David Psalm 119. 9. say, that the Word Cleanseth the heart, etc. Wherewith shall a young man cleanse his heart, etc.
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Now then examine thy selfe, whether thou so performest these ordinances, and holy duties, that God commands thee, that thou finde these effects of them;
Now then examine thy self, whither thou so performest these ordinances, and holy duties, that God commands thee, that thou find these effects of them;
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If thou dost, then thou art one that sacrificeth, if otherwise, then thou art one that sacrificeth not; and therefore consider whether thy heart be warmed by them;
If thou dost, then thou art one that Sacrificeth, if otherwise, then thou art one that Sacrificeth not; and Therefore Consider whither thy heart be warmed by them;
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dost thou finde it doth not divide the flesh, and the spirit, that it is as a •word without an edge, that it is as salt, that biteth not, which doth not clense the heart? it is an argument thou dost not performe them, as thou shouldest;
dost thou find it does not divide the Flesh, and the Spirit, that it is as a •word without an edge, that it is as salt, that bites not, which does not cleanse the heart? it is an argument thou dost not perform them, as thou Shouldst;
That it cannot be sayd to thee, that thou hast so much more, as thou hast heard more? Dost thou finde that prayer builds thee not vp, that thou gettest not some strength, some strong resolution, that thou confirmest not thy Covenant with God, thy purpose of abstaining from sinne,
That it cannot be said to thee, that thou hast so much more, as thou hast herd more? Dost thou find that prayer builds thee not up, that thou gettest not Some strength, Some strong resolution, that thou confirmest not thy Covenant with God, thy purpose of abstaining from sin,
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A man who is within the Covenant, hath this propertie, that he feares sinne, and dares not meddle with it, that is, he will not neglect looking to his heart, he will not be negligent in keeping a Watch over his heart,
A man who is within the Covenant, hath this property, that he fears sin, and dares not meddle with it, that is, he will not neglect looking to his heart, he will not be negligent in keeping a Watch over his heart,
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and over his wayes, but hath a continuall eye vpon sinne, as we say Timor •igens oculos, &c. what a man feares, he will be sure to haue a continuall eye vnto it.
and over his ways, but hath a continual eye upon sin, as we say Timor •igens Eyes, etc. what a man fears, he will be sure to have a continual eye unto it.
If a man feare sinne, he will be very diligent in watching himselfe, in taking heede that sinne come not vpon him by the by, with some by-blow, that he looked not for;
If a man Fear sin, he will be very diligent in watching himself, in taking heed that sin come not upon him by the by, with Some by-blow, that he looked not for;
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now into Sabbath-breaking, sometimes to the omission of prayer, sometimes to the lust of vncleann•sse, sometimes to lying and dissembling, sometimes to one sinne, sometimes to another;
now into Sabbath-breaking, sometime to the omission of prayer, sometime to the lust of vncleann•sse, sometime to lying and dissembling, sometime to one sin, sometime to Another;
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Put the case, sinne be farre off from a man, yet if he feare it, he will not come neere the occasions, that might leade him to it, but keepes himselfe farre from it (as in Exod. we are commanded, keepe thy selfe farre from an evill matter, ) he dares not suffer his thoughts to wander, he dares no gaze vpon vnlawfull objects, he dares not come into company with them, that will infect him, he dares not come neare the traine,
Put the case, sin be Far off from a man, yet if he Fear it, he will not come near the occasions, that might lead him to it, but keeps himself Far from it (as in Exod we Are commanded, keep thy self Far from an evil matter,) he dares not suffer his thoughts to wander, he dares no gaze upon unlawful objects, he dares not come into company with them, that will infect him, he dares not come near the train,
when Moses brought vpon him those heavie iudgements, and plagues; but these feares of theirs were as mists, which cleared vp againe, that continued not;
when Moses brought upon him those heavy Judgments, and plagues; but these fears of theirs were as mists, which cleared up again, that continued not;
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but with the godly man it is quite contrarie, he feares the Lord and his goodnesse, Hosea 3. 5. and therefore when there is an end of evill and afflictions,
but with the godly man it is quite contrary, he fears the Lord and his Goodness, Hosea 3. 5. and Therefore when there is an end of evil and afflictions,
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when he is rid of his sicknes, of his troubles, crosses, and calamities, his feare doth not cease, (as the feare of Ahab did,) but he feares God still,
when he is rid of his sickness, of his Troubles, Crosses, and calamities, his Fear does not cease, (as the Fear of Ahab did,) but he fears God still,
because the more his loue is increased, the more his tendernesse of Conscience is increased, the more sweetnesse he findes in God, and therefore the more he is afraid to loose it, the more he is afraid of any breaches betweene God and him.
Because the more his love is increased, the more his tenderness of Conscience is increased, the more sweetness he finds in God, and Therefore the more he is afraid to lose it, the more he is afraid of any Breaches between God and him.
When a man shall be threatned by man with death, when he shall be threatned with the losse of his goods, the losse of libertie, the losse of any thing that is precious vnto to him,
When a man shall be threatened by man with death, when he shall be threatened with the loss of his goods, the loss of liberty, the loss of any thing that is precious unto to him,
The question now i•, whether of the•e he will feare most? mortall man, whose breath is in his nostrils, or the eternall God, whether shall sway him most;
The question now i•, whither of the•e he will Fear most? Mortal man, whose breath is in his nostrils, or the Eternal God, whither shall sway him most;
Now therefore, examine thy selfe, whether thou fe•re men in such a case, when a good conscience is to be kept ▪ and thereby some evill is to be vndergone from men,
Now Therefore, examine thy self, whither thou fe•re men in such a case, when a good conscience is to be kept ▪ and thereby Some evil is to be undergone from men,
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whether thou wilt rather adventure that, or the wrath and vengeance of Almightie God, &c. And (which is of the same nature) whether a man 〈 ◊ 〉 the doing of evill ▪ or the suffering of evill most,
whither thou wilt rather adventure that, or the wrath and vengeance of Almighty God, etc. And (which is of the same nature) whither a man 〈 ◊ 〉 the doing of evil ▪ or the suffering of evil most,
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whether a •a•feare sinne or crosses more, when they come in competition, you shall finde this, he that is most fearefull of 〈 ◊ 〉, he is m•st bold in all things else. And on the contrary;
whither a •a•feare sin or Crosses more, when they come in competition, you shall find this, he that is most fearful of 〈 ◊ 〉, he is m•st bold in all things Else. And on the contrary;
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if he be to vndergoe povertie, disgrace, imprisonment, if it be death, any of these things, he feares them not ▪ (for, sayth he, thes• are lesse evils, these touch me not in the maine,) but if it be sinne, he lookes on that,
if he be to undergo poverty, disgrace, imprisonment, if it be death, any of these things, he fears them not ▪ (for, say he, thes• Are less evils, these touch me not in the main,) but if it be sin, he looks on that,
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or whether on the other side, thou art carelesse of sinne, whether thou be one that sweares, or one that feares an oath. So much shall serue for this poynt;
or whither on the other side, thou art careless of sin, whither thou be one that swears, or one that fears an oath. So much shall serve for this point;
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All things come alike to all; and the same condition to the iust as to the wicked, &c. The next poynt, that we haue to obserue out of these words, is this;
All things come alike to all; and the same condition to the just as to the wicked, etc. The next point, that we have to observe out of these words, is this;
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even to his graue, and not so onely, but when he is gone, and is come from the holy place, that is, the place of Magistracie, (that is there called the holy place,) it is all forgotten; though he had done evill,
even to his graven, and not so only, but when he is gone, and is come from the holy place, that is, the place of Magistracy, (that is there called the holy place,) it is all forgotten; though he had done evil,
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I haue seene servants on horse backe, and Princes walking as servants on the ground, Chap. 10. 6. 7. That is, those that were holy and good, they were rich,
I have seen Servants on horse back, and Princes walking as Servants on the ground, Chap. 10. 6. 7. That is, those that were holy and good, they were rich,
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You shall see no difference in the case, as it is decribed 2 Chron. 35. the same condition fell to them both, they both disguised themselues, the Archers both shot at random, God directed the Arrowes to both of them, both were sicke and wounded in their Chariots, both were carried out of the battaile,
You shall see no difference in the case, as it is described 2 Chronicles 35. the same condition fell to them both, they both disguised themselves, the Archers both shot At random, God directed the Arrows to both of them, both were sick and wounded in their Chariots, both were carried out of the battle,
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You see Moses and Aaron were excluded out of the land of promise, as well as murmuring rebellious Israell: the same condition was to the one as to the other.
You see Moses and Aaron were excluded out of the land of promise, as well as murmuring rebellious Israel: the same condition was to the one as to the other.
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but this is an infallible rule, that will be alwayes true, That he rewards every man according to his worke, he rewards the good, according to his worke,
but this is an infallible Rule, that will be always true, That he rewards every man according to his work, he rewards the good, according to his work,
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but yet, I say, with this difference, in the time he vseth a libertie, it may be, he deferreth the rewarding of such a man a long time, he deferres likewise the punishmēt of such a one a long time;
but yet, I say, with this difference, in the time he uses a liberty, it may be, he deferreth the rewarding of such a man a long time, he defers likewise the punishment of such a one a long time;
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with others he deales quite contrary, he sends punishments vpon them presently after the sinne is committed, he giues a reward presently after the good deede is done.
with Others he deals quite contrary, he sends punishments upon them presently After the sin is committed, he gives a reward presently After the good deed is done.
there are punishments of divers sorts, some are more secret punishments, some are more scandalous, some are taken out for examples, that others may feare;
there Are punishments of diverse sorts, Some Are more secret punishments, Some Are more scandalous, Some Are taken out for Examples, that Others may Fear;
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If this be so, then let vs not be offended, let vs not thinke, that God is not therefore All-suff•cient, because he deales sometimes with the righteous according to the workes of the wicked, sometimes with the wicked according to the workes of the righteous;
If this be so, then let us not be offended, let us not think, that God is not Therefore All-suff•cient, Because he deals sometime with the righteous according to the works of the wicked, sometime with the wicked according to the works of the righteous;
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for you see, he will be All-sufficient, he will keepe the substance of this rule, he will reward every man according to his worke, he will make good his All-sufficiencie in performing his promises to them, that belong to him;
for you see, he will be All-sufficient, he will keep the substance of this Rule, he will reward every man according to his work, he will make good his All-sufficiency in performing his promises to them, that belong to him;
Now the Lord therefore deferres it, he puts it off, that those that are proved, may be knowne, that what men doe out of sinceritie may appeare to be so, that men may liue by faith, and not by sence, that men might be drawne to liue by right respects,
Now the Lord Therefore defers it, he puts it off, that those that Are proved, may be known, that what men do out of sincerity may appear to be so, that men may live by faith, and not by sense, that men might be drawn to live by right respects,
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This reason I finde vsed, Gen. 6. 3. the Lord sayd there, when he was about to destroy man from the earth, My spirit shall no longer striue with man, for he is but flesh:
This reason I find used, Gen. 6. 3. the Lord said there, when he was about to destroy man from the earth, My Spirit shall no longer strive with man, for he is but Flesh:
as he sayth Act. 1. 7. It is not for you to know the event of things, which the Father hath kept to himselfe, and therefore he vseth this promiscuous dispensation of punishment,
as he say Act. 1. 7. It is not for you to know the event of things, which the Father hath kept to himself, and Therefore he uses this promiscuous Dispensation of punishment,
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You will say, how shall that be done? Sayth God, if I should presently cut off a sinner, and should not forbeare him, his wickednesse should not be full;
You will say, how shall that be done? Say God, if I should presently Cut off a sinner, and should not forbear him, his wickedness should not be full;
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as wee see Deut. 32. 33. 34. 35. Where speaking of the children of Israell, he sayth, that he suffered them to grow, (that is the meaning of that place) as a man suffers a Vine to grow, I suffered you to bring forth grapes, I did not trouble you, nor interrupt you;
as we see Deuteronomy 32. 33. 34. 35. Where speaking of the children of Israel, he say, that he suffered them to grow, (that is the meaning of that place) as a man suffers a Vine to grow, I suffered you to bring forth grapes, I did not trouble you, nor interrupt you;
but when you should haue had good wine in your grapes to refresh God and man, sayth he, your wine was as the poyson of Dragons, and as the gall of Aspes;
but when you should have had good wine in your grapes to refresh God and man, say he, your wine was as the poison of Dragons, and as the Gall of Asps;
but leaues them to the malice of men, to the hand of the enemy, and suffers them to prevaile against them, he suffers them to be in povertie, in persecution, in prison, to be taken away by death, &c. And why doth he suffer such varietie of temptations to come to them? Iam. 1. because their grace,
but leaves them to the malice of men, to the hand of the enemy, and suffers them to prevail against them, he suffers them to be in poverty, in persecution, in prison, to be taken away by death, etc. And why does he suffer such variety of temptations to come to them? Iam. 1. Because their grace,
another reason why God doth it, is, because the time of this life is the time of striving, of running, of acting, it is not the time of being rewarded;
Another reason why God does it, is, Because the time of this life is the time of striving, of running, of acting, it is not the time of being rewarded;
God puts a man for the time of this life to many trials, he puts a good man to suffer many crosses and afflictions, to see whether he will beare them or no, he giues not him present libertie, present prosperitie,
God puts a man for the time of this life to many trials, he puts a good man to suffer many Crosses and afflictions, to see whither he will bear them or not, he gives not him present liberty, present Prosperity,
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nor present rewards, &c. Sayth he, When he is tryed, then he shall receiue the Crowne of glory, which he hath promised to them that loue him: then, and not before;
nor present rewards, etc. Say he, When he is tried, then he shall receive the Crown of glory, which he hath promised to them that love him: then, and not before;
You know men doe not giue the reward till the wrastling be done, they are not knighted, till the battaile be ended, they giue not the garland, till there be an end of the combate, Therefore Rom. 2. 5. The last day is called the manifestation,
You know men do not give the reward till the wrestling be done, they Are not knighted, till the battle be ended, they give not the garland, till there be an end of the combat, Therefore Rom. 2. 5. The last day is called the manifestation,
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First, because the Iudge of all the world must needs be righteous, as sayth Abraham; As if he should say, the first standard of Iustice, the first rule, the first measure, either that must be right,
First, Because the Judge of all the world must needs be righteous, as say Abraham; As if he should say, the First standard of justice, the First Rule, the First measure, either that must be right,
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he is the same God still, he is still as holy as he was, still his eyes cannot abide iniquitie, still he is as powerfull as he was, there is no change in him, nor shadow of changing.
he is the same God still, he is still as holy as he was, still his eyes cannot abide iniquity, still he is as powerful as he was, there is no change in him, nor shadow of changing.
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And therefore thinke with thy selfe, he that was so severe against Saul for breaking the Commandement, he that was so severe against Balaam for loving the wages of vnrighteousnesse, he that was so severe against Vzziah for touching the Arke, for medling with holy things,
And Therefore think with thy self, he that was so severe against Saul for breaking the Commandment, he that was so severe against balaam for loving the wages of unrighteousness, he that was so severe against Uzziah for touching the Ark, for meddling with holy things,
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for drawing neare in an vnholy manner to him, he that consumed Nadab and Abihu with fire from heaven, because they came with strange fire, (so doe we when we come with carnall affections to performe holy duties) he is the same,
for drawing near in an unholy manner to him, he that consumed Nadab and Abihu with fire from heaven, Because they Come with strange fire, (so do we when we come with carnal affections to perform holy duties) he is the same,
and though he doe it not to thee on the suddaine, as he did to them, (for he did it to them for example, that they might be rules for future times, that he might not onely deliver precepts,
and though he do it not to thee on the sudden, as he did to them, (for he did it to them for Exampl, that they might be rules for future times, that he might not only deliver Precepts,
though he doe it not in the same manner, (because it was extraordinarie, he drew them out for examples,) and so I may say of rewards, it is certaine he will doe the same.
though he do it not in the same manner, (Because it was extraordinary, he drew them out for Examples,) and so I may say of rewards, it is certain he will do the same.
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Though a sinner prolong his dayes, and though his punishment be long deferred, and sentence be not speedily executed, yet certainely it must needes be executed,
Though a sinner prolong his days, and though his punishment be long deferred, and sentence be not speedily executed, yet Certainly it must needs be executed,
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If wicked men should alwayes prosper, if good men should alwayes fare ill, men would say, there were no God in heaven, to rule things, to administer things by his providence;
If wicked men should always prosper, if good men should always fare ill, men would say, there were no God in heaven, to Rule things, to administer things by his providence;
Seest thou a good man that continues in his righteousnesse, and yet he suffers adversitie and affliction, he is set in a low place, he walkes on foote, &c. he cannot continue so long;
See thou a good man that continues in his righteousness, and yet he suffers adversity and affliction, he is Set in a low place, he walks on foot, etc. he cannot continue so long;
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And therefore this Conclusion must be set downe, that though for a time all things fall alike to good & bad, though God dispence them promiscuously for a season,
And Therefore this Conclusion must be Set down, that though for a time all things fallen alike to good & bad, though God dispense them promiscuously for a season,
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And so H•man in the story of Hester, he plowed the Church a while, till it came to the very poynt, to the exigent, that he should haue swallowed it vp,
And so H•man in the story of Esther, he plowed the Church a while, till it Come to the very point, to the exigent, that he should have swallowed it up,
And so he did with the Midianites; They plowed the Church for a time, (as through the whole storie of the Iudges we see) they plowed them for a certaine season, till they were plowed enough;
And so he did with the midianites; They plowed the Church for a time, (as through the Whole story of the Judges we see) they plowed them for a certain season, till they were plowed enough;
But these places will be the clearer, if you compare them with Isa. 28. 24. sayth the Lord there, Doth the plow-man plowe all the day? Rather, sayth he,
But these places will be the clearer, if you compare them with Isaiah 28. 24. say the Lord there, Does the plowman plow all the day? Rather, say he,
but when he hath plowed the ground enough, he stayes the plowe, and sowes the seede, will not the Lord doe so with his Church? therefore, Beloved, be not discouraged, let not your hearts faile,
but when he hath plowed the ground enough, he stays the plow, and sows the seed, will not the Lord do so with his Church? Therefore, beloved, be not discouraged, let not your hearts fail,
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You haue a cleare place for it Deut. 32. 35. where speaking of the enemies of the Church, sayth he, his foote shall slide in due time, (that is the expression there) that is, perhaps you may complaine,
You have a clear place for it Deuteronomy 32. 35. where speaking of the enemies of the Church, say he, his foot shall slide in due time, (that is the expression there) that is, perhaps you may complain,
David had many troubles, when he was yong, when he was vnder Sauls government, he was hunted as a flea, or Partridge; after he came to the kingdome himselfe, you know he was a man troubled a great while, there was Civill Warres,
David had many Troubles, when he was young, when he was under Saul's government, he was hunted as a flay, or Partridge; After he Come to the Kingdom himself, you know he was a man troubled a great while, there was Civil Wars,
The latter end of the righteous is peace, that is, a man that trusteth in the God of peace, he shall be sure to haue peace in the end, a man, that is a subject to the Kingdome of peace, that is subject to the government of Christ, the Prince of peace, it must needs be, that he must haue peace in the end;
The latter end of the righteous is peace, that is, a man that Trusteth in the God of peace, he shall be sure to have peace in the end, a man, that is a Subject to the Kingdom of peace, that is Subject to the government of christ, the Prince of peace, it must needs be, that he must have peace in the end;
And therefore you see what he sayes of them in the verse before, I sought him, sayes he, and he was not to be found, vers. 36. As if he should say, I sought him on earth,
And Therefore you see what he Says of them in the verse before, I sought him, Says he, and he was not to be found, vers. 36. As if he should say, I sought him on earth,
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As Luk. 13. 4. (it is an excellent place for that purpose) our Saviour saith there, Thinke not that those eighteene, vpon whom the Tower of Siloam fell, were greater sinners, then others, that it did not fall vpon:
As Luk. 13. 4. (it is an excellent place for that purpose) our Saviour Says there, Think not that those eighteene, upon whom the Tower of Siloam fell, were greater Sinners, then Others, that it did not fallen upon:
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though you that are standers by haue had peace and prosperitie all your time and haue never beene acquainted with any of these strange judgements of God, haue never tasted of them, say not that your condition is better then theirs;
though you that Are standers by have had peace and Prosperity all your time and have never been acquainted with any of these strange Judgments of God, have never tasted of them, say not that your condition is better then theirs;
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Now for Answer to that, sayth the Wise-man, though execution be deferred, the sentence is not deferred, The sentence is past against an evill worke, though it be not speedily executed:
Now for Answer to that, say the Wiseman, though execution be deferred, the sentence is not deferred, The sentence is passed against an evil work, though it be not speedily executed:
for the sentence is gone out against thee, thou art an accursed man, th•u art condemned and shut vp in Prison, it is onely the execution that is deferred;
for the sentence is gone out against thee, thou art an accursed man, th•u art condemned and shut up in Prison, it is only the execution that is deferred;
for he was an accursed man, the Lord brought that curse vpon him which he had pronounced against David, ) yet it was notexecuted till a fit •eason ▪ So, I say, it is with sinne, the execution is deferred,
for he was an accursed man, the Lord brought that curse upon him which he had pronounced against David,) yet it was notexecuted till a fit •eason ▪ So, I say, it is with sin, the execution is deferred,
But it will be objected, That many evill men doe prolong their dayes, they liue long, they liue till they be olde, and they liue in peace. To this I answer;
But it will be objected, That many evil men do prolong their days, they live long, they live till they be old, and they live in peace. To this I answer;
As an Apple though it hang on the tree long, yet if it be taken before it be full ripe, it may be said not to hang long on the tree, that is, it hangs not so long,
As an Apple though it hang on the tree long, yet if it be taken before it be full ripe, it may be said not to hang long on the tree, that is, it hangs not so long,
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And this is the meaning of that, when he sayth, certainely it shall be ill with him, that feares not God, though he doe prolong his dayes, though execution should be deferred.
And this is the meaning of that, when he say, Certainly it shall be ill with him, that fears not God, though he do prolong his days, though execution should be deferred.
Let not righteous men therefore say they are miserable, when they fall into any kinde of outward miserie, whatsoever the condition be, it is not evill,
Let not righteous men Therefore say they Are miserable, when they fallen into any kind of outward misery, whatsoever the condition be, it is not evil,
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When God dispenceth those things so promiscuously, it is an argument, that they are neither good nor evill, that is, that there is no substance of true good or evill in them.
When God dispenceth those things so promiscuously, it is an argument, that they Are neither good nor evil, that is, that there is no substance of true good or evil in them.
for you see he dispenceth these things diversly, he dispenceth them to all in such a promiscuous manner, that you cannot say, this is proper to the one, or to the other.
for you see he dispenceth these things diversely, he dispenceth them to all in such a promiscuous manner, that you cannot say, this is proper to the one, or to the other.
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THE last time wee spake to you, we handled the first and second verses of this Chapter, whence there may be this Objection made against Gods All-sufficiencie; All things come alike to all, to the iust,
THE last time we spoke to you, we handled the First and second Verses of this Chapter, whence there may be this Objection made against God's All-sufficiency; All things come alike to all, to the just,
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and to the iust, according to the worke of the wicked, it must needes stand as a strong objection against the doctrine of Gods All-sufficiencie. How that objection is answered, hath beene fully declared to you;
and to the just, according to the work of the wicked, it must needs stand as a strong objection against the Doctrine of God's All-sufficiency. How that objection is answered, hath been Fully declared to you;
Because all things come alike to all, sayth the Wiseman, (but there he names onely the good and the bad, the holy and the vnholy) men will be readie to say, as every man is;
Because all things come alike to all, say the Wiseman, (but there he names only the good and the bad, the holy and the unholy) men will be ready to say, as every man is;
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howsoever holinesse, and vnholinesse, make not this difference in the event of things, yet the naturall strength of men, their naturall weaknesse, their naturall abilitie,
howsoever holiness, and unholiness, make not this difference in the event of things, yet the natural strength of men, their natural weakness, their natural ability,
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the battaile is not alwayes to the strong, but sometimes to him that is weake; and bread, and favour, and riches, are not alwayes to men of vnderstanding and skill,
the battle is not always to the strong, but sometime to him that is weak; and bred, and favour, and riches, Are not always to men of understanding and skill,
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but sometimes to men that are weake, and foolish, and want skill, &c. I haue chosen this Text, that I may adde this to the other, that even in those things also, all things come alike to all.
but sometime to men that Are weak, and foolish, and want skill, etc. I have chosen this Text, that I may add this to the other, that even in those things also, all things come alike to all.
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There is then another caution to be vsed, and to be taken heede of in this doctrine of Gods All-sufficiencie. Though God dispence those comforts to them that serue him with a perfect heart,
There is then Another caution to be used, and to be taken heed of in this Doctrine of God's All-sufficiency. Though God dispense those comforts to them that serve him with a perfect heart,
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First, we are to consider the phrase here vsed in the beginning, I returned, and saw, sayth he, vnder the Sun, that the race is not to the swift, &c. That is, as if he should say;
First, we Are to Consider the phrase Here used in the beginning, I returned, and saw, say he, under the Sun, that the raze is not to the swift, etc. That is, as if he should say;
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when I looked about me, and turned my selfe every way, and looked vpon the whole frame of the Creatures, I saw a vanitie in every corner, in every place, I saw a va•itie even in things, that seeme least to be subject to vanitie:
when I looked about me, and turned my self every Way, and looked upon the Whole frame of the Creatures, I saw a vanity in every corner, in every place, I saw a va•itie even in things, that seem least to be Subject to vanity:
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yet if you looke vpon them, you shall finde vanitie in them, they haue no rest nor quiet, they are all subject to corruption, One generation goes, and another comes.
yet if you look upon them, you shall find vanity in them, they have no rest nor quiet, they Are all Subject to corruption, One generation Goes, and Another comes.
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for that which is restlesse, can never giue vs rest, that which is subject to corruption, can never giue vs that happinesse that is immortall and eternall;
for that which is restless, can never give us rest, that which is Subject to corruption, can never give us that happiness that is immortal and Eternal;
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and prayse-worthy, is this also subject to vanitie? Yes, sayes Salomon, Eccles. 4. 4. I looked, and beheld the travailes of men in the perfection of workes,
and praiseworthy, is this also Subject to vanity? Yes, Says Solomon, Eccles. 4. 4. I looked, and beheld the travails of men in the perfection of works,
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but because sinne hath blowne vpon the Creatures, as it were, it hath blasted them, it hath taken away their vigor, the vertue, the beautie, the excellencie of them? And if sinne hath made this change,
but Because sin hath blown upon the Creatures, as it were, it hath blasted them, it hath taken away their vigor, the virtue, the beauty, the excellency of them? And if sin hath made this change,
Againe that which giues a substance, that which giues a filling to the creature, that which causeth it to giue downe that milke of comfort, that is in it, is the blessing of God vpon it,
Again that which gives a substance, that which gives a filling to the creature, that which Causes it to give down that milk of Comfort, that is in it, is the blessing of God upon it,
Secondly, if there be such a vanity in all things vnder the Sunne, then surely he that hath brought this vanitie vpon them must needes be much more vainie.
Secondly, if there be such a vanity in all things under the Sun, then surely he that hath brought this vanity upon them must needs be much more vainie.
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as in Psal. 62. 9. All men are vaine, and great men are lvers, if they be layd in the ballance, they be lighter then vanitie, that is, in all the sonnes of men there is a vanitie,
as in Psalm 62. 9. All men Are vain, and great men Are lvers, if they be laid in the balance, they be lighter then vanity, that is, in all the Sons of men there is a vanity,
Thirdly, if the creature be subject to vanitie, then consider what an euill choice wee make to loose heauen, to loose grace, to loose the opportunitie of growing rich in good workes, for any thing vnder the Sunne, either for riches,
Thirdly, if the creature be Subject to vanity, then Consider what an evil choice we make to lose heaven, to lose grace, to lose the opportunity of growing rich in good works, for any thing under the Sun, either for riches,
or vaine glory and praise of men, for pleasures, or whatsoeuer men reckon precious, and pleasant to them vnder the Sunne. For if they be all vanitie, what a change doe wee make? doe wee not giue gold away for drosse? as our Sauiour expresseth it, Luke 16. 26. Put the case a man had all the world,
or vain glory and praise of men, for pleasures, or whatsoever men reckon precious, and pleasant to them under the Sun. For if they be all vanity, what a change do we make? do we not give gold away for dross? as our Saviour Expresses it, Lycia 16. 26. Put the case a man had all the world,
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so that hee wants nothing that the world hath, yet sayth hee, what shall it profit him? that is, there is a vanitie in it, it will be altogether vnprofitable to him.
so that he Wants nothing that the world hath, yet say he, what shall it profit him? that is, there is a vanity in it, it will be altogether unprofitable to him.
what a change doe they make, although they should get the whole world, seeing all would be vnprofitable, that is, they should finde nothing but vanitie and Emptines, and vexation of spirit in it.
what a change do they make, although they should get the Whole world, seeing all would be unprofitable, that is, they should find nothing but vanity and Emptiness, and vexation of Spirit in it.
Last of all (because this is not the point I intend to stand vpon,) if all things vnder the Sun be subject to vanitie, even those that seeme to be least subject vnto it,
Last of all (Because this is not the point I intend to stand upon,) if all things under the Sun be Subject to vanity, even those that seem to be least Subject unto it,
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then let vs labour to haue our hearts weaned from the world, and whatsoeuer is in the world, to make it our whole busines to feare God and keepe his Commandements.
then let us labour to have our hearts weaned from the world, and whatsoever is in the world, to make it our Whole business to Fear God and keep his commandments.
but to make it his whole worke, to haue all the water to runne in that chanell, to haue his mind altogether intent vpon it, he is not willing to doe so;
but to make it his Whole work, to have all the water to run in that channel, to have his mind altogether intent upon it, he is not willing to do so;
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It is certaine, that when the heart is weaned from all things vndor the Sun, a man will make it then his whole busines to feare God and keepe his Commandements, but because the heart is false in this, it hath some thing else that it is set vpon.
It is certain, that when the heart is weaned from all things vndor the Sun, a man will make it then his Whole business to Fear God and keep his commandments, but Because the heart is false in this, it hath Some thing Else that it is Set upon.
Another man perhaps neglects this, but to gather in an estate, to strengthen himselfe that way, to bottom himselfe well vpon a good estate, this he thinkes is not subject to vanitie,
another man perhaps neglects this, but to gather in an estate, to strengthen himself that Way, to bottom himself well upon a good estate, this he thinks is not Subject to vanity,
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Let every man therefore search his owne heart; (for when a man makes not this his whole dutie, some thing or other deceiues him, a vanitie that hee yet seeth not.) I say, the best things be subject to vanitie,
Let every man Therefore search his own heart; (for when a man makes not this his Whole duty, Some thing or other deceives him, a vanity that he yet sees not.) I say, the best things be Subject to vanity,
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if which way so euer the wise man turned himselfe, they were subject to vanitie, it is fit we should learne then to make it our whole dutie to set all our thoughts and affections vpon this,
if which Way so ever the wise man turned himself, they were Subject to vanity, it is fit we should Learn then to make it our Whole duty to Set all our thoughts and affections upon this,
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You know it was one (of the witcheries that he attempted vpon our Sauiour, he shewed him the world, the kingdomes and glory of it, and so he doth to euery man more or lesse, he shewes him some thing or other,
You know it was one (of the witcheries that he attempted upon our Saviour, he showed him the world, the kingdoms and glory of it, and so he does to every man more or less, he shows him Some thing or other,
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and if a man doe not see the emptines and vanitie of them, but sees a glorie in them, he hath yeelded to Sathan who hath bewitched him, and preuailed ouer him:
and if a man do not see the emptiness and vanity of them, but sees a glory in them, he hath yielded to Sathan who hath bewitched him, and prevailed over him:
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if you looke on all as on flowers, if you see a vanitie, and an emptines in them, that is a signe you are now changed, that you are now turned to God by vnfained repentance, that you see a vanitie in all things vnder the Sunne:
if you look on all as on flowers, if you see a vanity, and an emptiness in them, that is a Signen you Are now changed, that you Are now turned to God by unfeigned Repentance, that you see a vanity in all things under the Sun:
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or if hee doe see them, he is not able to turne euery wheele, but this belongs to God. And therefore without his concurring with the creature, be the creature never so strong, hee shall not be able to get the battell, be he neuer so swift, he shall not be able to winne the race, bee hee neuer so great in skill and vnderstanding, hee shall not get fauour, nor riches.
or if he do see them, he is not able to turn every wheel, but this belongs to God. And Therefore without his concurring with the creature, be the creature never so strong, he shall not be able to get the battle, be he never so swift, he shall not be able to win the raze, be he never so great in skill and understanding, he shall not get favour, nor riches.
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This you may see 1. Sam. 2. 3. Where Hanna giues this counsell in her song, speake no more presumptuously, neither let arroagancy come out of your mouth;
This you may see 1. Sam. 2. 3. Where Hannah gives this counsel in her song, speak no more presumptuously, neither let arroagancy come out of your Mouth;
The Lord is a God of knowledge, as if shee had sayd, men haue not so much knowledge and wisedome as to looke through a busines, to see all the circumstances of it, to behold all the ingredients into it, all the wheeles that must cōcurre to bring it to passe;
The Lord is a God of knowledge, as if she had said, men have not so much knowledge and Wisdom as to look through a business, to see all the Circumstances of it, to behold all the ingredients into it, all the wheels that must concur to bring it to pass;
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nor riches to men of vnderstanding, because the creature of himselfe is not able to doe it, in its owne strength, excluding Gods helpe, he is not able to bring an enterprise to passe.
nor riches to men of understanding, Because the creature of himself is not able to do it, in its own strength, excluding God's help, he is not able to bring an enterprise to pass.
This likewise may bee added to that, that though the creature should haue a strength, though a man should haue all things readie, that he should be furnished with preparations of all sorts,
This likewise may be added to that, that though the creature should have a strength, though a man should have all things ready, that he should be furnished with preparations of all sorts,
because at that very time God often takes wisedome from the wise, and courage from them that are otherwise valiant, he takes from them their abilities,
Because At that very time God often Takes Wisdom from the wise, and courage from them that Are otherwise valiant, he Takes from them their abilities,
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That is, Be they never so strong, be they never so swift, never so full of courage, at the very time when they haue occasion to vse it, the Lord will take away that swiftnes, he will take away that courage, he will take away that wisedome,
That is, Be they never so strong, be they never so swift, never so full of courage, At the very time when they have occasion to use it, the Lord will take away that swiftness, he will take away that courage, he will take away that Wisdom,
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and suggest it, it may be, to the adversarie, and how then shall they prevaile? So that though a man were never so well prepared to bring an enterprise to passe,
and suggest it, it may be, to the adversary, and how then shall they prevail? So that though a man were never so well prepared to bring an enterprise to pass,
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yet if he misse of that opportunitie, he shall not bring his enterprise to passe, therefore, sayth he, the miserie of man is great vpon him, for he neither knowes himselfe, what that opportunitie is,
yet if he miss of that opportunity, he shall not bring his enterprise to pass, Therefore, say he, the misery of man is great upon him, for he neither knows himself, what that opportunity is,
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And because it is not within the power of man, it is not within his compasse to finde out these seasons and opportunities for every purpose and action,
And Because it is not within the power of man, it is not within his compass to find out these seasons and opportunities for every purpose and actium,
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I say, God hath appointed a certaine change of condition to all the sonnes of men, he hath appointed such crosses and afflictions, he hath appointed such times, (as the holy Ghost speakes) to passe over their heads, and all the wisedome,
I say, God hath appointed a certain change of condition to all the Sons of men, he hath appointed such Crosses and afflictions, he hath appointed such times, (as the holy Ghost speaks) to pass over their Heads, and all the Wisdom,
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And that is the meaning of this in the text. (for I take this reason out of the text,) The translation is, but time and chance commeth to all, it were, I suppose, better translated (and agrees with the originall) for time and chance comes to all.
And that is the meaning of this in the text. (for I take this reason out of the text,) The Translation is, but time and chance comes to all, it were, I suppose, better translated (and agrees with the original) for time and chance comes to all.
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My times, that is, the varietie of conditions, the changes of my life, the good and evill, the prosperitie and adversitie that befals me, sayth he, they are not in the hands of my enemies,
My times, that is, the variety of conditions, the changes of my life, the good and evil, the Prosperity and adversity that befalls me, say he, they Are not in the hands of my enemies,
when God hath appointed such changes to the states of men, if riches, if strength, if wisedome, diligence, or skill, were able to turne the counsels of God another way,
when God hath appointed such changes to the states of men, if riches, if strength, if Wisdom, diligence, or skill, were able to turn the Counsels of God Another Way,
though the people claue fast to him (you doe not finde that ever they rose vp in rebellion against him) yet when God had appointed such a time to passe over him and his house, all that strength, all that fitnes and preparation that was in him,
though the people clave fast to him (you do not find that ever they rose up in rebellion against him) yet when God had appointed such a time to pass over him and his house, all that strength, all that fitness and preparation that was in him,
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yet when God had said he would cut off from Ely his whole familie, and would turne the Priesthood to another, you see how he found out meanes to bring it to passe;
yet when God had said he would Cut off from Ely his Whole family, and would turn the Priesthood to Another, you see how he found out means to bring it to pass;
when Abiathar, one of that posteritie, was tooke in, by David, yet he was cast out by Salomon, through an accident that fell out in his adherence to Adoniah.
when Abiathar, one of that posterity, was took in, by David, yet he was cast out by Solomon, through an accident that fell out in his adherence to Adoniah.
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Ahab, for ought we see, went well enough to the battaile, Iehoshaphat and he, yet, sayth the text, a man drew a bow at adventure, &c. (which accident he could not foresee,) the man aymed no more at Ahab, nor vnderstood it no more then the arrow that he shot,
Ahab, for ought we see, went well enough to the battle, Jehoshaphat and he, yet, say the text, a man drew a bow At adventure, etc. (which accident he could not foresee,) the man aimed no more At Ahab, nor understood it no more then the arrow that he shot,
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Haman thought he had made his preparations strong enough to bring his enterprise to passe, to overthrow the Iewes; there came an accident betweene, the King could not sleepe, he cals for the booke of the Chronicles,
Haman Thought he had made his preparations strong enough to bring his enterprise to pass, to overthrow the Iewes; there Come an accident between, the King could not sleep, he calls for the book of the Chronicles,
Not to boast of any outward strength, of any wisedome, in that their foundation is made strong vnder them, that they are well bottomed, that they are thus compassed about with friends, and estate &c. For you see though a man intends to get by all things,
Not to boast of any outward strength, of any Wisdom, in that their Foundation is made strong under them, that they Are well bottomed, that they Are thus compassed about with Friends, and estate etc. For you see though a man intends to get by all things,
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he had fiue hundred and forescore thousand valiant men, all well armed and appointed to beare the shield and Speare; (The text sets it downe very particularly, that we might see Asa's safety, his strength and his securitie,
he had fiue hundred and forescore thousand valiant men, all well armed and appointed to bear the shield and Spear; (The text sets it down very particularly, that we might see Asa's safety, his strength and his security,
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There is not in the creature it selfe any stabilitie, they are but houses of clay, the best of the creatures, that is, they are made of mouldring mettall, they are readie to vanish of themselues,
There is not in the creature it self any stability, they Are but houses of clay, the best of the creatures, that is, they Are made of mouldering mettle, they Are ready to vanish of themselves,
Asa was strong, but hee met with one that was stronger then he, the Lubims and Ethiopians; and yet as strong as they were, they met with one that was stronger then they,
Asa was strong, but he met with one that was Stronger then he, the Libyans and Ethiopians; and yet as strong as they were, they met with one that was Stronger then they,
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and say thus with himselfe and his owne heart, well, now I am thus and thus rooted, I am now compassed about with these and these helpes, I see not now how I shuld be remoued;
and say thus with himself and his own heart, well, now I am thus and thus rooted, I am now compassed about with these and these helps, I see not now how I should be removed;
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I say God will doe it so much the rather, partly, because that successe of things is his, and when a man will begin to challenge it to himselfe, God will begin then to looke to his owne right, and challenge his owne priviledge.
I say God will do it so much the rather, partly, Because that success of things is his, and when a man will begin to challenge it to himself, God will begin then to look to his own right, and challenge his own privilege.
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The event and successe of things, the good and evill that comes to a man, vpon that preparation and indevour that hee makes, it is the Lords, and not any mans, nor any creatures.
The event and success of things, the good and evil that comes to a man, upon that preparation and endeavour that he makes, it is the lords, and not any men, nor any creatures.
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The policie of Achitophell, the hayre of Absalom; and so many a mans wealth, many a mans wit, that thing wherein their strength lies, wherein they boast themselues, God causeth to be the meanes of their ruine:
The policy of Achitophel, the hair of Absalom; and so many a men wealth, many a men wit, that thing wherein their strength lies, wherein they boast themselves, God Causes to be the means of their ruin:
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but by reason of the infirmitie of man, by reason of the iniudiciousnes that he is subject vnto, they doe not so much acknowledge this providence in an ordinary course,
but by reason of the infirmity of man, by reason of the iniudiciousnes that he is Subject unto, they do not so much acknowledge this providence in an ordinary course,
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as he hath appointed his change and condition, so it shall come to passe,) So also there is a certaine time that God hath appointed for other mens good & advancement;
as he hath appointed his change and condition, so it shall come to pass,) So also there is a certain time that God hath appointed for other men's good & advancement;
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The Lord rather delights to doe it, even when men are weake, because therein his glorie is most seene, he delights to manifest his power in our weaknesse.
The Lord rather delights to do it, even when men Are weak, Because therein his glory is most seen, he delights to manifest his power in our weakness.
And therefore Paul, when he saw this, he sayth, he will reioyce in his infirmities: That is, he thought his infirmities would be a very great advantage to him, partly,
And Therefore Paul, when he saw this, he say, he will rejoice in his infirmities: That is, he Thought his infirmities would be a very great advantage to him, partly,
And partly, because he thought that God would the rather put forth his power, because he was weake, that he should the rather haue Gods power to vphold him.
And partly, Because he Thought that God would the rather put forth his power, Because he was weak, that he should the rather have God's power to uphold him.
Therefore, let vs be incouraged on the other side that are weake, God is able to hide vs, he is able to strengthen vs, to giue vs advantage and successe,
Therefore, let us be encouraged on the other side that Are weak, God is able to hide us, he is able to strengthen us, to give us advantage and success,
for as it is true, that the battaile is not alwayes to the strong, nor favour to the wise, &c. So it is ture on the other side, that many times when men are not strong,
for as it is true, that the battle is not always to the strong, nor favour to the wise, etc. So it is ture on the other side, that many times when men Are not strong,
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In the third place, If men of the greatest sufficiencie and abilitie may o•ten be disappointed, that the battaile is not alwayes to the strong, nor the race to the swift, This should teach vs then not to be lifted vp,
In the third place, If men of the greatest sufficiency and ability may o•ten be disappointed, that the battle is not always to the strong, nor the raze to the swift, This should teach us then not to be lifted up,
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The Creature hath not power enough in it selfe to bring any enterprise to passe, it can neither see all the wheeles, that tend to make vp an enterprise,
The Creature hath not power enough in it self to bring any enterprise to pass, it can neither see all the wheels, that tend to make up an enterprise,
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And whence proceedes this, but from a secret attribution of what is done to our owne wit, to our owne strength, to our owne policie, to other occasions? Whereas if he were acknowledged, we should be readie to giue him the praise of all that we doe.
And whence proceeds this, but from a secret attribution of what is done to our own wit, to our own strength, to our own policy, to other occasions? Whereas if he were acknowledged, we should be ready to give him the praise of all that we do.
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That is, if there he any such accident, if there be any crosse event fals out to hinder him in his enterprise at that time, it is in Gods disposing, it is God that hath done it.
That is, if there he any such accident, if there be any cross event falls out to hinder him in his enterprise At that time, it is in God's disposing, it is God that hath done it.
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if you obserue the phrase of Scripture, it is not attributed to them, but to God. When the spirit of Pul, and Tiglapellezer, were stirred vp against the people of Israell, sayth the Text, 1 Chron. 5. the Lord stirred them vp against the people;
if you observe the phrase of Scripture, it is not attributed to them, but to God. When the Spirit of Pull, and Tiglapellezer, were stirred up against the people of Israel, say the Text, 1 Chronicles 5. the Lord stirred them up against the people;
nor the race to the swi•t, &c. Then learne we hence, not to make flesh our arme, not to trust in any strength of our own, in any wisedome of our owne, or other mens;
nor the raze to the swi•t, etc. Then Learn we hence, not to make Flesh our arm, not to trust in any strength of our own, in any Wisdom of our own, or other men's;
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and potent to rest vpon? Are they able to bring it to passe? You shall finde that expression Psal. 31. a place that I touched in the morning vpon another occasion;
and potent to rest upon? are they able to bring it to pass? You shall find that expression Psalm 31. a place that I touched in the morning upon Another occasion;
As if he should say, my times, and the disposing of all my affaires, good & evill successe to me, they are not in their hands, be they never so potent, they are not in the hands of Saul, they are not in the hands of Doeg, they are not in the hands of all mine enemies,
As if he should say, my times, and the disposing of all my affairs, good & evil success to me, they Are not in their hands, be they never so potent, they Are not in the hands of Saul, they Are not in the hands of Doeg, they Are not in the hands of all mine enemies,
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So then, if we could learne this lesson aright, we should not be discouraged, when the most potent men are set against vs, not be much incouraged when they are for vs. That in Isa. 51. 12. is excellent for this purpose, Who art thou, sayth he, that fe•rest mortall man, whose breath is in his nostrils,
So then, if we could Learn this Lesson aright, we should not be discouraged, when the most potent men Are Set against us, not be much encouraged when they Are for us That in Isaiah 51. 12. is excellent for this purpose, Who art thou, say he, that fe•rest Mortal man, whose breath is in his nostrils,
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But the reason now why men doe feare, why men are discouraged in such cases, you shall finde in the verse following, who art thou, sayth he, that doest this, and forgettest the Lord thy maker, who made heaven and earth, who stretcheth forth the heavens,
But the reason now why men do Fear, why men Are discouraged in such cases, you shall find in the verse following, who art thou, say he, that dost this, and forgettest the Lord thy maker, who made heaven and earth, who Stretcheth forth the heavens,
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when they are against vs, or to trust them when they are for vs. We vsually pittie the case of Marchants, for say we, their goods hangs on ropes, they depend vpon vncertaine windes;
when they Are against us, or to trust them when they Are for us We usually pity the case of Merchants, for say we, their goods hangs on ropes, they depend upon uncertain winds;
What so brittle, and so vnconstant? We see that for the most part they are carried to doe vs good or evill with by-respects, with something touching themselues, they are turned to and fro,
What so brittle, and so unconstant? We see that for the most part they Are carried to do us good or evil with by-respects, with something touching themselves, they Are turned to and from,
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as the Weather-cocks and Mils are, that when the winde ceaseth, and when the waters fayle, stand still, they are driven to doe for vs so long as such respects leade them, no longer.
as the Weathercocks and Mills Are, that when the wind ceases, and when the waters fail, stand still, they Are driven to do for us so long as such respects lead them, no longer.
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though he was a holy men, yet how inconstant was he, inconstant to Mephibosheth, one that was innocent, one that had never done him any wrong, one that had never given him occasion? How inconstant was he to Ioab, when he had prevailed in that battaile against Absolom? How quickly was he out of grace and place,
though he was a holy men, yet how inconstant was he, inconstant to Mephibosheth, one that was innocent, one that had never done him any wrong, one that had never given him occasion? How inconstant was he to Ioab, when he had prevailed in that battle against Absalom? How quickly was he out of grace and place,
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when he had saved Davids life and recovered the Kingdome, and Amaziah that was but a reconciled enemy put into his roome? These and many such like examples you shall find.
when he had saved Davids life and recovered the Kingdom, and Amaziah that was but a reconciled enemy put into his room? These and many such like Examples you shall find.
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So that both for our safetie when we are in danger, and likewise to haue our workes wrought for vs, to trust in God, and not to trust either in our owne wisedome,
So that both for our safety when we Are in danger, and likewise to have our works wrought for us, to trust in God, and not to trust either in our own Wisdom,
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But when men will make their owne wayes, when they will goe about enterprises with their owne wisedome, In his owne wisedome and strength shall no man be strong:
But when men will make their own ways, when they will go about enterprises with their own Wisdom, In his own Wisdom and strength shall no man be strong:
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The conclusion therefore is, if the battaile be not to the strong, nor the race to the swift, &c. If men of the greatest abilitie are often disappointed of their hopes and ends, then we should not make flesh our Arme,
The conclusion Therefore is, if the battle be not to the strong, nor the raze to the swift, etc. If men of the greatest ability Are often disappointed of their hope's and ends, then we should not make Flesh our Arm,
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and from hence he drawes this Consequence, because men know not their times, therefore they are snared in an evill time, because they know not the good time,
and from hence he draws this Consequence, Because men know not their times, Therefore they Are snared in an evil time, Because they know not the good time,
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And that this is the meaning of this place, and that these three points are included in it, you may see best by comparing it with another of the like sence, Eccles. 8. 4. 5. 6. 7. Where the word of the King is, there is power,
And that this is the meaning of this place, and that these three points Are included in it, you may see best by comparing it with Another of the like sense, Eccles. 8. 4. 5. 6. 7. Where the word of the King is, there is power,
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although they be exceeding powerfull, although they haue it in their owne power to take away the spirit, &c. as he sayth afterwards, yet there is a time.
although they be exceeding powerful, although they have it in their own power to take away the Spirit, etc. as he say afterwards, yet there is a time.
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for, sayth he, to every purpose there is a time and a Iudgement, that is, there is a time and a discretion, (that is the meaning of the word in the originall,) when any actiō is to be done, there is a certaine exact time;
for, say he, to every purpose there is a time and a Judgement, that is, there is a time and a discretion, (that is the meaning of the word in the original,) when any actium is to be done, there is a certain exact time;
Againe, for all private actions, as well as for those that are publique, there is a time, that is, not a time which man in prudence will chuse out but a time which God hath appointed, a time which God hath set downe;
Again, for all private actions, as well as for those that Are public, there is a time, that is, not a time which man in prudence will choose out but a time which God hath appointed, a time which God hath Set down;
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That is to say, the times of every man, the times for every mans state and condition, the times for the severall changes to which every man, every Common-wealth,
That is to say, the times of every man, the times for every men state and condition, the times for the several changes to which every man, every Commonwealth,
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The like you see Iob 14. 5. 6. Are not his dayes determined, and the number of his moneths with thee, thou hast appointed his bounds that he cannot passe.
The like you see Job 14. 5. 6. are not his days determined, and the number of his months with thee, thou hast appointed his bounds that he cannot pass.
So sayth he, God hath appointed every man so many moneths, so many yeares, he must doe him service, some ten yeares, some twenty yeares, some fortie yeares:
So say he, God hath appointed every man so many months, so many Years, he must do him service, Some ten Years, Some twenty Years, Some fortie Years:
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So that both to the actions of men, to every purpose, to every action, and busines that is done in the life of a man, there is a certaine time appointed, there is a certaine time that God hath allotted,
So that both to the actions of men, to every purpose, to every actium, and business that is done in the life of a man, there is a certain time appointed, there is a certain time that God hath allotted,
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As you see Eccles. 3. 9. after he had sayd, there is a time for every purpose, he addes this, and what profit hath he that workes of the thing wherein he travels;
As you see Eccles. 3. 9. After he had said, there is a time for every purpose, he adds this, and what profit hath he that works of the thing wherein he travels;
though he travaile never so diligently in it, if he misse his time, if he pitch not right vpon his time, God workes not with him, there is no concourse with him, so he labours in vaine. Secondly;
though he travail never so diligently in it, if he miss his time, if he pitch not right upon his time, God works not with him, there is no concourse with him, so he labours in vain. Secondly;
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There is an allotted time, because God in his providence, in all his workes, he doth, what he doth, in measure, in number, he waighes every thing, and makes it beautifull;
There is an allotted time, Because God in his providence, in all his works, he does, what he does, in measure, in number, he weighs every thing, and makes it beautiful;
And that is another reason, that he likewise here renders, vers. 11. he hath made every thing beautifull in his time, therefore there is a time allotted to euery action, and to euery purpose:
And that is Another reason, that he likewise Here renders, vers. 11. he hath made every thing beautiful in his time, Therefore there is a time allotted to every actium, and to every purpose:
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Thirdly, God hath appointed a certaine time, he hath allotted a time to euery action, out of his owne royall prerogatiue, he will not haue men to know the times;
Thirdly, God hath appointed a certain time, he hath allotted a time to every actium, out of his own royal prerogative, he will not have men to know the times;
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but the times must be of his allotting, he hath appointed a time to euery thing, wherein his great soveraignty over the creatures, and over all things appeares;
but the times must be of his allotting, he hath appointed a time to every thing, wherein his great sovereignty over the creatures, and over all things appears;
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God hath appointed these times, and reserved them to himsel•e, that men might learne to feare him, that they might learne to keepe a continuall dependance vpon him,
God hath appointed these times, and reserved them to himsel•e, that men might Learn to Fear him, that they might Learn to keep a continual dependence upon him,
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partly also because they fayling in their dutie, not taking the good time that God hath appointed, he in his most just judgement sends vpon them evill times, that suddenly come vpon them, euen as a snare vpon the birds.
partly also Because they failing in their duty, not taking the good time that God hath appointed, he in his most just judgement sends upon them evil times, that suddenly come upon them, even as a snare upon the Birds.
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but sayth he, is this a time to take a gift of such a man, vpon such an occasion, at such a season? And what miserie came vpon Gehezi for missing his time? sayth his Maister;
but say he, is this a time to take a gift of such a man, upon such an occasion, At such a season? And what misery Come upon Gehazi for missing his time? say his Master;
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for that was the counsell that the olde men gaue him, if thou wilt serue them at this time, &c. As if they had s•yd, Rehoboam, thou thinkest it will be disadvantage to thee,
for that was the counsel that the old men gave him, if thou wilt serve them At this time, etc. As if they had s•yd, Rehoboam, thou Thinkest it will be disadvantage to thee,
There is a time for clemencie, there is a time againe for severitie, but this is not a time for Rehoboam to vse severitie, in the beginning of his Raigne,
There is a time for clemency, there is a time again for severity, but this is not a time for Rehoboam to use severity, in the beginning of his Reign,
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for God had appointed from all eternitie David to be their King, and if Saul had not beene their King, David had beene King at the same season that he was;
for God had appointed from all eternity David to be their King, and if Saul had not been their King, David had been King At the same season that he was;
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and therefore God tels them, because they would needes haue a King now, because they would anticipate him, (they would haue a King before God had appointed them a King,) therefore this curse should goe with their King, he shall doe thus and thus to you;
and Therefore God tells them, Because they would needs have a King now, Because they would anticipate him, (they would have a King before God had appointed them a King,) Therefore this curse should go with their King, he shall do thus and thus to you;
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The like you shall see in the Children of Israell ▪ Num. 14. The people might lawfully fight against the Cananites, you know, they were brought forth for that purpose;
The like you shall see in the Children of Israel ▪ Num. 14. The people might lawfully fight against the Canaanites, you know, they were brought forth for that purpose;
yet because they missed of their time, they would doe it at that time when they were not appointed, Moses tels them if they would needes goe vp, they should fall before their enemies,
yet Because they missed of their time, they would do it At that time when they were not appointed, Moses tells them if they would needs go up, they should fallen before their enemies,
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for God keepes it to himselfe, he reve•les it when it pleaseth him, he pitcheth one man by his providence, by the secret guidance of his spirit, vpon a right time,
for God keeps it to himself, he reve•les it when it Pleases him, he pitcheth one man by his providence, by the secret guidance of his Spirit, upon a right time,
Now briefly, the vse we should make of it, is this, That we be carefull, not onely to doe the actions that belong to our Callings, either our generall Calling,
Now briefly, the use we should make of it, is this, That we be careful, not only to do the actions that belong to our Callings, either our general Calling,
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as we see Isa. 22. 12. 13. When the Lord cals to mourning, if now you giue your selues to killing of sheep, and slaying of Oxen, &c. Your sinne shall not be purged from you till you die.
as we see Isaiah 22. 12. 13. When the Lord calls to mourning, if now you give your selves to killing of sheep, and slaying of Oxen, etc. Your sin shall not be purged from you till you die.
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The second sort of actions, that we are to obserue this time in, they are such as belong to others, that tend to the good of others, the good of the Church, the good of the Common-wealth, the good of particular men;
The second sort of actions, that we Are to observe this time in, they Are such as belong to Others, that tend to the good of Others, the good of the Church, the good of the Commonwealth, the good of particular men;
Such times and seasons are to be observed, such opportunities there be. There is an opportunitie of preventing a mischiefe to a Common-wealth, or to a Kingdome,
Such times and seasons Are to be observed, such opportunities there be. There is an opportunity of preventing a mischief to a Commonwealth, or to a Kingdom,
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There is a time, and a season, and an opportunitie of comforting the bowels of the Saints, of relieuing and entertaining strangers, of doing good to parents, of educating,
There is a time, and a season, and an opportunity of comforting the bowels of the Saints, of relieving and entertaining Strangers, of doing good to Parents, of educating,
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And therefore the prudent, at such a time shall keepe silence, sayth Isa•. And there is a time wherein if a man doe not speake, he makes himselfe a prey to the wrath of God. And not to hit vpon a right season in such an action of speaking and shewing himselfe,
And Therefore the prudent, At such a time shall keep silence, say Isa•. And there is a time wherein if a man do not speak, he makes himself a prey to the wrath of God. And not to hit upon a right season in such an actium of speaking and showing himself,
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In all particular actions, oftentimes God opens a doore to vs of advantage to our selues, to our children, to those that depend vpon vs, if it be taken.
In all particular actions, oftentimes God Opens a door to us of advantage to our selves, to our children, to those that depend upon us, if it be taken.
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Now to refuse it, to misse of that time, it causeth the miserie to be great, yea to be eternall vpon him, Luk. 19. 42. Oh Ierusalem, if thou haddest knowne the things belonging to thy peace in this thy day,
Now to refuse it, to miss of that time, it Causes the misery to be great, yea to be Eternal upon him, Luk. 19. 42. O Ierusalem, if thou Hadst known the things belonging to thy peace in this thy day,
The time of a mans health, and of his peace, of his life, quiet, and rest, is the time of making sure his Election, a time of growing in grace and knowledge, and of growing rich in good workes.
The time of a men health, and of his peace, of his life, quiet, and rest, is the time of making sure his Election, a time of growing in grace and knowledge, and of growing rich in good works.
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he whom God hath inlightned to see this time, and to consider it, he is not negligent i• it, he layes vp the ground and foundation of his future li•e in it. Such like times there be.
he whom God hath enlightened to see this time, and to Consider it, he is not negligent i• it, he lays up the ground and Foundation of his future li•e in it. Such like times there be.
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First, let him not leane to his owne wisedome, but trust in God; that is, let him goe and aske counsell of God: Even as David did, Shall I goe vp to Hebron,
First, let him not lean to his own Wisdom, but trust in God; that is, let him go and ask counsel of God: Even as David did, Shall I go up to Hebron,
If you will resigne vp your selues to keepe his Commandements, that propheticall office of his, (which is to guide vs in the way,) he will performe to vs. So I take that place to be vnderstood, Act. 2. I will powre out my spirit vpon all flesh,
If you will resign up your selves to keep his commandments, that prophetical office of his, (which is to guide us in the Way,) he will perform to us So I take that place to be understood, Act. 2. I will pour out my Spirit upon all Flesh,
and your young men shall see visions, and your olde men shall dreame dreames, &c. It begun to be fulfilled in that extraordinary gift of Prophesie that was powred vpon the Apostles;
and your young men shall see visions, and your old men shall dream dreams, etc. It begun to be fulfilled in that extraordinary gift of Prophesy that was poured upon the Apostles;
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but because her care went to farre, that it troubled her, that she could not attend vpon spirituall duties, there was the fault, Marthaes thoughts were troubled about many things, when such distempers grow on vs, it causeth vs to misse ▪ the time.
but Because her care went to Far, that it troubled her, that she could not attend upon spiritual duties, there was the fault, Martha's thoughts were troubled about many things, when such distempers grow on us, it Causes us to miss ▪ the time.
Take heede againe, that we take not too much ••re for any thing, that we minde not too intentiuely worldly businesses, they will cause vs to misse our times. This is the second Cause.
Take heed again, that we take not too much ••re for any thing, that we mind not too intentively worldly businesses, they will cause us to miss our times. This is the second Cause.
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Impertinent things to the maine businesse for which you came into the world, for I would haue you, sayth he, without care; for he that is vnmarried cares for the things of the Lord, and I would haue you cleaue to the Lord without separation. The meaning is this;
Impertinent things to the main business for which you Come into the world, for I would have you, say he, without care; for he that is unmarried Cares for the things of the Lord, and I would have you cleave to the Lord without separation. The meaning is this;
The reason why men misse their times that God hath appointed them, is, because men are too intent vpon impertinent things, which interrupts their care to serue the LORD.
The reason why men miss their times that God hath appointed them, is, Because men Are too intent upon impertinent things, which interrupts their care to serve the LORD.
but reserue the maine intention of our thoughts for the things of the spirit, for not to take care over•much for them is that which will make vs carefull to doe things in their time. The next impediment is selfe-Confidence;
but reserve the main intention of our thoughts for the things of the Spirit, for not to take care over•much for them is that which will make us careful to do things in their time. The next impediment is selfe-Confidence;
