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CERTAINE SERMONS VPON HVMILIATION. ROMANS 1.18.
CERTAIN SERMONS UPON HUMILIATION. ROMAN 1.18.
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For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, which with-hold the Truth in unrighteousnesse.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the Truth in unrighteousness.
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IT is true, wee that are the Ministers of the Gospell are to make it our chiefe businesse to preach Christ;
IT is true, we that Are the Ministers of the Gospel Are to make it our chief business to preach christ;
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indeed that is all in all. But we may preach Christ long enough to men, telling them of Remission of sinnes,
indeed that is all in all. But we may preach christ long enough to men, telling them of Remission of Sins,
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and Iustification, but they will not hearken to us, because before they can come to Christ they must be humbled.
and Justification, but they will not harken to us, Because before they can come to christ they must be humbled.
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It is true our end is Consolation, for that is indeed the end of the Scriptures;
It is true our end is Consolation, for that is indeed the end of the Scriptures;
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I say, the end of the Scriptures is Consolation, that through them you might have hope :
I say, the end of the Scriptures is Consolation, that through them you might have hope:
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and so is it the end of this doctrine of Humiliation, as, though a purge or lancing are troublesome to the body,
and so is it the end of this Doctrine of Humiliation, as, though a purge or lancing Are troublesome to the body,
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yet the end of the Physitian using them is health, and helpe; and without this course there is no helpe.
yet the end of the physician using them is health, and help; and without this course there is no help.
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And for that cause wee have fallen on this Text, that it may teach us to know our selves,
And for that cause we have fallen on this Text, that it may teach us to know our selves,
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and the need we stand in of Christ. You shall finde these three to be the three great parts of the Apostolicall Ambassage:
and the need we stand in of christ. You shall find these three to be the three great parts of the Apostolical Ambassage:
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First, to humble men, to make them know what need they stand in of Christ. Secondly, to raise them againe, to preach Remission of sinnes.
First, to humble men, to make them know what need they stand in of christ. Secondly, to raise them again, to preach Remission of Sins.
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Thirdly, to teach the doctrine of Sanctification.
Thirdly, to teach the Doctrine of Sanctification.
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These three, Humiliation, Iustification, and Sanctification, are the three maine things wherein our condition to God consists.
These three, Humiliation, Justification, and Sanctification, Are the three main things wherein our condition to God consists.
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Therefore my Intent is to goe thorow these three. And we will do it briefly, beginning with this Text which wee have in hand. The occasion whereof is this.
Therefore my Intent is to go thorough these three. And we will do it briefly, beginning with this Text which we have in hand. The occasion whereof is this.
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Paul tels the Romans that his intent was To come to them: But what should he doe there? He would preach the Gospell:Paul tells the Roman that his intent was To come to them: But what should he do there? He would preach the Gospel:
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yea, but it was an ignominious thing to be a Christian, a thing that would expose him to much persecution and shame.
yea, but it was an ignominious thing to be a Christian, a thing that would expose him to much persecution and shame.
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It is no matter, saith he, I am not ashamed of the Gospell, for it is the power of God to salvation. It is no matter, Says he, I am not ashamed of the Gospel, for it is the power of God to salvation.
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But how doth hee prove that it is the power of God to salvation? Wee see that in the Gospell the righteousnesse of God is revealed, that is, there is no way in the world for men to be justified, to be counted righteous before God,
But how does he prove that it is the power of God to salvation? we see that in the Gospel the righteousness of God is revealed, that is, there is no Way in the world for men to be justified, to be counted righteous before God,
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but to have a righteousnesse revealed from heaven, even another kind of Righteousnesse than any man hath in himselfe;
but to have a righteousness revealed from heaven, even Another kind of Righteousness than any man hath in himself;
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a righteousnesse of Christ, a righteousnesse that is to be imputed to men; and this, saith he, is revealed in the Gospell:
a righteousness of christ, a righteousness that is to be imputed to men; and this, Says he, is revealed in the Gospel:
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and therefore the Gospell only is the power of God to salvation. But here comes the great question;
and Therefore the Gospel only is the power of God to salvation. But Here comes the great question;
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Why is it needful that there should be a new kind of righteousnesse revealed, a righteousnesse wrought by another,
Why is it needful that there should be a new kind of righteousness revealed, a righteousness wrought by Another,
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and made ours only but by Imputation, saith he: It must be so, else no flesh can be saved:
and made ours only but by Imputation, Says he: It must be so, Else no Flesh can be saved:
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every man must needs be condemned, for all men are unrighteous, every man is full of all impiety and wickednesse, which he delivers in this verse;
every man must needs be condemned, for all men Are unrighteous, every man is full of all impiety and wickedness, which he delivers in this verse;
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thence concluding that it is needfull to have the Gospell revealed, for that is it that reveales the righteousnesse of Christ.
thence concluding that it is needful to have the Gospel revealed, for that is it that reveals the righteousness of christ.
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A righteousnesse of Christ, which is onely wrought by Christ, and will onely stand out before the Iudgement-seat of God.
A righteousness of christ, which is only wrought by christ, and will only stand out before the Judgement-seat of God.
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So that the end of the words is to convince men, to shew unto them that they have no righteousnesse of their owne, to assure them, that if they stand in the condition, they are in by nature, they remaine in condemnation,
So that the end of the words is to convince men, to show unto them that they have no righteousness of their own, to assure them, that if they stand in the condition, they Are in by nature, they remain in condemnation,
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for he that beleeves not, is condemned already:
for he that believes not, is condemned already:
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there needs no new condemnation, if he have not the Sonne, the wrath of God abides on him.
there needs no new condemnation, if he have not the Son, the wrath of God abides on him.
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So that the maine thing in these words is this assertion, That mans nature is full of ungodlinesse and unrighteousnesse. So that the main thing in these words is this assertion, That men nature is full of ungodliness and unrighteousness.
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Two things are charged upon mans nature. First, a fulnesse of all kind of sins against God.
Two things Are charged upon men nature. First, a fullness of all kind of Sins against God.
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Secondly, of all injustice and unrighteousnesse to men; one touching the first Table, the other the second.
Secondly, of all injustice and unrighteousness to men; one touching the First Table, the other the second.
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Now when hee saith, All ungodlinesse, and all unrighteousnesse of men.
Now when he Says, All ungodliness, and all unrighteousness of men.
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The meaning is, That in mans nature there is all kind of ungodlinesse, and unrighteousnesse of all sorts.
The meaning is, That in men nature there is all kind of ungodliness, and unrighteousness of all sorts.
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And againe, that is to be marked unrighteousnesse of men: he sets it down in generall, because he speakes it of all men, none excepted,
And again, that is to be marked unrighteousness of men: he sets it down in general, Because he speaks it of all men, none excepted,
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so you must take both in;
so you must take both in;
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Every man (none excepted) is full of all unrighteousnesse, all impietie, all parts of impietie, all kinds of unrighteousnesse are found in him.Every man (none excepted) is full of all unrighteousness, all impiety, all parts of impiety, all Kinds of unrighteousness Are found in him.
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But how will this be proved? He proves it by two Arguments.
But how will this be proved? He Proves it by two Arguments.
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First, because the wrath of God is revealed against every man ▪ and God being a just Iudge, his wrath would not be kindled against men, except there were just cause; and that is one Argument.
First, Because the wrath of God is revealed against every man ▪ and God being a just Judge, his wrath would not be kindled against men, except there were just cause; and that is one Argument.
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But how shall we know that God is angry with men? saith hee, It is revealed from heaven. Whence three things may be noted.
But how shall we know that God is angry with men? Says he, It is revealed from heaven. Whence three things may be noted.
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For thence you may see the evidence of his wrath, It is revealed.
For thence you may see the evidence of his wrath, It is revealed.
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And secondly, the surenesse of it, it comes from heaven, and God will be as good as his word.
And secondly, the sureness of it, it comes from heaven, and God will be as good as his word.
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And thirdly, the Terriblenesse of it, it is revealed from heaven. For when God is said to sit in heaven, and to laugh them to scorne.
And Thirdly, the Terribleness of it, it is revealed from heaven. For when God is said to fit in heaven, and to laugh them to scorn.
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And 2 Cor. 6. to sit in heaven, it argues he doth things powerfully.
And 2 Cor. 6. to fit in heaven, it argues he does things powerfully.
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But you will aske, how is the wrath of God revealed from heaven? It is revealed by the light of nature.
But you will ask, how is the wrath of God revealed from heaven? It is revealed by the Light of nature.
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Every man hath so much light in him, as to know that hee deserves wrath, and judgement, and punishment.
Every man hath so much Light in him, as to know that he deserves wrath, and judgement, and punishment.
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And partly it is revealed by the Scripture, and partly by continuall experience, God is ever and anon executing his wrath and Iudgement on sinners.
And partly it is revealed by the Scripture, and partly by continual experience, God is ever and anon executing his wrath and Judgement on Sinners.
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And that is the first Argument. The second argument to prove their unrighteousnesse, is, because they With-hold the truth in unrighteousnesse.
And that is the First Argument. The second argument to prove their unrighteousness, is, Because they Withhold the truth in unrighteousness.
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And here is a secret objection answered.
And Here is a secret objection answered.
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For it may be objected, There be many excellent things in men, as your morall Philosophers, had they not much light in their understandings? much rectitude in their lives? Did they not practice many morall vertues? That is all one, it will but encrease their condemnation.
For it may be objected, There be many excellent things in men, as your moral Philosophers, had they not much Light in their understandings? much rectitude in their lives? Did they not practice many moral Virtues? That is all one, it will but increase their condemnation.
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It was Gods worke to put so much light, so many excellent things in them, which had they used as they should,
It was God's work to put so much Light, so many excellent things in them, which had they used as they should,
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and might, those Principles would have shed themselves into their whole soule and conversation, but they imprisoned them, shutting them up within the walls of their Conscience:
and might, those Principles would have shed themselves into their Whole soul and Conversation, but they imprisoned them, shutting them up within the walls of their Conscience:
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men doe not use the light they have, nor improve it, they doe not bring it out in their lives and conversations,
men do not use the Light they have, nor improve it, they do not bring it out in their lives and conversations,
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but With-hold it in unrighteousnesse. So that in the words there are three points laid downe, all which will helpe exceedingly to humble us.
but Withhold it in unrighteousness. So that in the words there Are three points laid down, all which will help exceedingly to humble us.
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First, That mans Nature is full of all impietie and unrighteousnesse. The second is, The wrath of God will surely fall on men for this.
First, That men Nature is full of all impiety and unrighteousness. The second is, The wrath of God will surely fallen on men for this.
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If sinne went alone it would not so much amaze men, but when the wrath of God comes too, accompanied with the fruits of his wrath, men out of selfe-love will be moved therewith.
If sin went alone it would not so much amaze men, but when the wrath of God comes too, accompanied with the fruits of his wrath, men out of Self-love will be moved therewith.
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The third, That all the good in a man before his regeneration serves only to helpe forward his condemnation.
The third, That all the good in a man before his regeneration serves only to help forward his condemnation.
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But before I come to the handling of these points; one point we must needs observe out of the method of the Apostle.
But before I come to the handling of these points; one point we must needs observe out of the method of the Apostle.
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This that hee saith here in few words, is amplified to the middle of the third Chapter.
This that he Says Here in few words, is amplified to the middle of the third Chapter.
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All which time he spends in expressing particularly how mans nature is full of impietie, and unrighteousnesse:
All which time he spends in expressing particularly how men nature is full of impiety, and unrighteousness:
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and when he hath done that, he urges Iustification by Christ; and after that he comes to Sanctification.
and when he hath done that, he urges Justification by christ; and After that he comes to Sanctification.
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Wherein the Apostles method is very observable:
Wherein the Apostles method is very observable:
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and therefore from his method (before we come to the maine) we will briefly deliver this point.
and Therefore from his method (before we come to the main) we will briefly deliver this point.
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That Humiliation must goe before Iustification: You may observe it from the method used. That Humiliation must go before Justification: You may observe it from the method used.
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Men must first be convinced of their impietie and unrighteousnesse, before they can be fit to receive the Gospell.
Men must First be convinced of their impiety and unrighteousness, before they can be fit to receive the Gospel.
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As the Physitians have their method in curing, first to purge and cleanse the body, and then to give Cordials:
As the Physicians have their method in curing, First to purge and cleanse the body, and then to give Cordials:
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so it is a rule in Divinitie, you must be humbled before you can be justified, or, Humiliation goes before Iustification.
so it is a Rule in Divinity, you must be humbled before you can be justified, or, Humiliation Goes before Justification.
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Which may be gathered not only from this, but likewise from many other places.
Which may be gathered not only from this, but likewise from many other places.
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You shall finde it is the course God takes every where with men, and it is a very necessary thing to be knowne;
You shall find it is the course God Takes every where with men, and it is a very necessary thing to be known;
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for by reason of the ignorance of this method, men doe not take the right course, they goe not the right way to worke.
for by reason of the ignorance of this method, men do not take the right course, they go not the right Way to work.
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This is the cause many continue in the gall of bitternesse, and in the bond of iniquity, they know not the right way to come out.
This is the cause many continue in the Gall of bitterness, and in the bound of iniquity, they know not the right Way to come out.
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I say, you shall finde this in other places.
I say, you shall find this in other places.
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Observe, Deut. 8.2, 3. you shall find there how God deales with his people, hee carries them thorow the wildernesse, and to what end? to humble them ;
Observe, Deuteronomy 8.2, 3. you shall find there how God deals with his people, he carries them thorough the Wilderness, and to what end? to humble them;
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And how doth he humble them? Two wayes;
And how does he humble them? Two ways;
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First, by shewing them the sinfulnesse of their hearts, letting them know their rebellions and startings aside,
First, by showing them the sinfulness of their hearts, letting them know their rebellions and startings aside,
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when he led them along, saith he, I have carried thee these forty yeares in the wildernesse to humble thee, and prove thee :
when he led them along, Says he, I have carried thee these forty Years in the Wilderness to humble thee, and prove thee:
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All thy sinne and corruption was there before, but thou knowest it not. But that is not enough, for if men saw never so much sinne in themselves,
All thy sin and corruption was there before, but thou Knowest it not. But that is not enough, for if men saw never so much sin in themselves,
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yet if they have a bottome to stand on, if they have health, and strength, they regard it not:
yet if they have a bottom to stand on, if they have health, and strength, they regard it not:
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therefore he addes further, I humbled thee, I made thee hungry, and then I fed thee with Mannah ;
Therefore he adds further, I humbled thee, I made thee hungry, and then I fed thee with Manna;
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that thou mightest see thou had'st nothing without me.
that thou Mightest see thou Hadst nothing without me.
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And this I did, that when I bring thee into the good Land, ye may know it was not for your owne righteousnesse,
And this I did, that when I bring thee into the good Land, you may know it was not for your own righteousness,
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but for the Covenant I made with your Fathers Abraham, Isaac, and Iacob. This is nothing but a resemblance of the same God doth now.
but for the Covenant I made with your Father's Abraham, Isaac, and Iacob. This is nothing but a resemblance of the same God does now.
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Carrying men thorow this world, he first humbles them, he lets them fall into sin, that they may know themselves,
Carrying men thorough this world, he First humbles them, he lets them fallen into since, that they may know themselves,
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and withall afflicts them, suffering them to fall into other necessities, that they may know what they are, that they may see their miserable condition,
and withal afflicts them, suffering them to fallen into other necessities, that they may know what they Are, that they may see their miserable condition,
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and that God brings them not to heaven for their righteousnesse, but for his Covenants sake, with Abraham and Isaac, that is,
and that God brings them not to heaven for their righteousness, but for his Covenants sake, with Abraham and Isaac, that is,
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for his mercy sake in Christ.
for his mercy sake in christ.
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So Zechar. 12. and 13. Chap. You shall find first God powres on them the Spirit of compunction that they shall mourne for their sinnes, as a man mourneth for his only sonne;
So Zechariah 12. and 13. Chap. You shall find First God Powers on them the Spirit of compunction that they shall mourn for their Sins, as a man Mourneth for his only son;
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and when they are humbled, then (and not before) I will open a fountaine to Iudah and Ierusalem for sinne and for uncleannesse ;
and when they Are humbled, then (and not before) I will open a fountain to Iudah and Ierusalem for sin and for uncleanness;
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that is, it is shut before they be humbled, but when that is done, the fountaine is opened.
that is, it is shut before they be humbled, but when that is done, the fountain is opened.
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So you shall see Paul when he had to doe with Felix (a place worth your marking) Act. 24.26. you shall finde that when Felix and his wife Drusilla, a Iewesse, called Paul before them, it is said, They heard him of the faith of Christ:
So you shall see Paul when he had to do with Felix (a place worth your marking) Act. 24.26. you shall find that when Felix and his wife Drusilla, a Jewess, called Paul before them, it is said, They herd him of the faith of christ:
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But how began he? Hee began, saith the Text, with preaching of Temperance, Righteousnesse, and the Iudgement to come:
But how began he? He began, Says the Text, with preaching of Temperance, Righteousness, and the Judgement to come:
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He told Felix what Righteousnesse, and what Temperance the Law of God required, and likewise the Iudgement to come;
He told Felix what Righteousness, and what Temperance the Law of God required, and likewise the Judgement to come;
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for those two things must bee in Humiliation.
for those two things must be in Humiliation.
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An Endictment to shew how farre short we be of the Righteousnesse and Temperance that the Law of God requires,
an Indictment to show how Far short we be of the Righteousness and Temperance that the Law of God requires,
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and withall a pronouncing of the Sentence, a declaration of the Iudgement to come. And this course made Felix to tremble.
and withal a pronouncing of the Sentence, a declaration of the Judgement to come. And this course made Felix to tremble.
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So Iohn the Baptist, that came to prepare the way of the Lord, to make way for Christ:
So John the Baptist, that Come to prepare the Way of the Lord, to make Way for christ:
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How did he make way? He came as with the Spirit and power of Elias ;
How did he make Way? He Come as with the Spirit and power of Elias;
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so with much Terrour calling them a Generation of Vipers, told them of their miserable condition,
so with much Terror calling them a Generation of Vipers, told them of their miserable condition,
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as much as he could, to humble them. And that was the way to prepare them.
as much as he could, to humble them. And that was the Way to prepare them.
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So when Christ went about to convert any, this was his Method, as in Ioh. 4. when he had that discourse with the woman of Samaria, meeting her by Accident;
So when christ went about to convert any, this was his Method, as in John 4. when he had that discourse with the woman of Samaria, meeting her by Accident;
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first hee tels her of her sinne; The man whom thou hast is not thy husband, thou hast committed adultery:
First he tells her of her sin; The man whom thou hast is not thy husband, thou hast committed adultery:
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whereby hee amazed her, and made her looke into her selfe;
whereby he amazed her, and made her look into her self;
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and then he tells her he was the Messiah, and, that in him there was hope.
and then he tells her he was the Messiah, and, that in him there was hope.
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So he deales with Nichodemus, he tells him he was flesh, that all that was in him was nought, and not any thing good;
So he deals with Nicodemus, he tells him he was Flesh, that all that was in him was nought, and not any thing good;
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and then he preaches the Gospell, telling him, he must be borne againe.
and then he Preaches the Gospel, telling him, he must be born again.
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But of all places you shall find the clearest to be that in Ioh. 16. where Christ promises that he would send His Spirit into the world, and three great workes the Spirit should doe (which were wrought by the ministery of the Apostles) he should Convince the world of Sinne,
But of all places you shall find the Clearest to be that in John 16. where christ promises that he would send His Spirit into the world, and three great works the Spirit should do (which were wrought by the Ministry of the Apostles) he should Convince the world of Sin,
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and of Righteousnesse, and of Iudgement. First, he saith of Sinne, Because they have not beleeved in mee ;and of Righteousness, and of Judgement. First, he Says of Sin, Because they have not believed in me;
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marke that, there were many other sinnes that the Holy Ghost convinced them of, but the contempt of the Gospell,
mark that, there were many other Sins that the Holy Ghost convinced them of, but the contempt of the Gospel,
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the not taking of Christ offered, that is the maine sinne. And the Holy Ghost shall convince men of this sinne.
the not taking of christ offered, that is the main sin. And the Holy Ghost shall convince men of this sin.
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All the men of the world cannot doe it.
All the men of the world cannot do it.
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Wee may tell you long enough of particular sinnes, you have done these and these sinnes, sworne such oaths, defiled your selves with such abominations,
we may tell you long enough of particular Sins, you have done these and these Sins, sworn such Oaths, defiled your selves with such abominations,
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and yet all will come to nothing;
and yet all will come to nothing;
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but when the Spirit sets in, and makes a man sensible of sin, that workes to purpose.
but when the Spirit sets in, and makes a man sensible of since, that works to purpose.
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Then it followes in the Method, He shall convince the world of righteousnesse, because I am risen againe and gone to the Father:
Then it follows in the Method, He shall convince the world of righteousness, Because I am risen again and gone to the Father:
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he should teach that there is another Righteousnesse, in me, by which you must be justified,
he should teach that there is Another Righteousness, in me, by which you must be justified,
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when you see no righteousnesse in your selves, then the Holy Ghost shall shew you the righteousnesse that I have wrought.
when you see no righteousness in your selves, then the Holy Ghost shall show you the righteousness that I have wrought.
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But how will this appeare? In that I am dead and risen again, and gone to my Father, whereby it is declared that i am righteous, that I have overcome death, & satisfied my Fathers justice.
But how will this appear? In that I am dead and risen again, and gone to my Father, whereby it is declared that i am righteous, that I have overcome death, & satisfied my Father's Justice.
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And then when that is done, he shal convince the world of Iudgement, that is, of holinesse,
And then when that is done, he shall convince the world of Judgement, that is, of holiness,
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for so the word is there used, that is, then the Prince of this world shall be judged.
for so the word is there used, that is, then the Prince of this world shall be judged.
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Satan reignes in the hearts of men, in the children of disobedience, till they bee justified and engrafted into Christ ;
Satan reigns in the hearts of men, in the children of disobedience, till they be justified and engrafted into christ;
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but when they be once justified, then Christ shall cast him out;
but when they be once justified, then christ shall cast him out;
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you shall see him fall like lightning out of the hearts of men and this is that which was before prophesied, Hee shall bring forth Iudgement unto victory ;
you shall see him fallen like lightning out of the hearts of men and this is that which was before prophesied, He shall bring forth Judgement unto victory;
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that is, hee shall overcome the Prince of the world, take away sinne, and enable men to serve him in holinesse.
that is, he shall overcome the Prince of the world, take away sin, and enable men to serve him in holiness.
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And this is the method you must observe in turning to God, labour to be convinced of Sinne, then of Righteousnesse, and then of Iudgement.
And this is the method you must observe in turning to God, labour to be convinced of Sin, then of Righteousness, and then of Judgement.
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And to shew the necessitie of this, take that one place, Gal. 3.24. a place you all know, The Law must be a Schoole-master to bring us to Christ.
And to show the necessity of this, take that one place, Gal. 3.24. a place you all know, The Law must be a Schoolmaster to bring us to christ.
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No man living can come to Christ, till the Law be his Schoole-master.
No man living can come to christ, till the Law be his Schoolmaster.
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Now how is the Law a Schoole-master? It gives lessons that we cannot goe through with, thereby is such a Rectitude required,
Now how is the Law a Schoolmaster? It gives Lessons that we cannot go through with, thereby is such a Rectitude required,
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as we are not able to reach, like the Schoole-masters taske to the scholler, which he is not able to performe,
as we Are not able to reach, like the Schoolmasters task to the scholar, which he is not able to perform,
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and is therefore faine to goe to another to doe his exercise for him.
and is Therefore feign to go to Another to do his exercise for him.
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So the Lord tells men, you must be exactly holy, perfect righteousnesse must runne through the whole course of your life:
So the Lord tells men, you must be exactly holy, perfect righteousness must run through the Whole course of your life:
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when we see we cannot doe it, it makes us runne to Christ, to have his righteousnesse imputed to us;
when we see we cannot do it, it makes us run to christ, to have his righteousness imputed to us;
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such a necessitie is there that men be humbled.
such a necessity is there that men be humbled.
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Now that you may a little better understand this point, you must know that there are but two things that keepe men off from comming to Christ.
Now that you may a little better understand this point, you must know that there Are but two things that keep men off from coming to christ.
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One is unbeleefe, when they do not beleeve that he is the Messiah, or that they are to be saved by him.
One is unbelief, when they do not believe that he is the Messiah, or that they Are to be saved by him.
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This was the great hinderance in the Apostles time, and that is the reason that you have faith in the Messiah pressed so much, to beleeve that that was he. This was the great hindrance in the Apostles time, and that is the reason that you have faith in the Messiah pressed so much, to believe that that was he.
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But that is not the thing to be pressed so much in these Times.
But that is not the thing to be pressed so much in these Times.
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But, as you see in the Old Testament, when the Prophets spake to a Church to confirme it in the truth, they do not presse so much to beleeve there is a God,
But, as you see in the Old Testament, when the prophets spoke to a Church to confirm it in the truth, they do not press so much to believe there is a God,
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and that hee is One God, and that a God of Truth, but to trust in God,
and that he is One God, and that a God of Truth, but to trust in God,
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and to make use of their knowledge. So must we doe.
and to make use of their knowledge. So must we do.
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There is therefore another thing that hinders from Christ, and that is, Negligence: Men care not for Christ, they are not affected with him;
There is Therefore Another thing that hinders from christ, and that is, Negligence: Men care not for christ, they Are not affected with him;
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and this is two-fold, Totall, or Partiall:
and this is twofold, Total, or Partial:
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Totall is that which they were guiltie of that were bidden to the Feast, and excused themselves, Total is that which they were guilty of that were bidden to the Feast, and excused themselves,
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and had bought a yoke of oxen, another had married a wife, another had taken a farme,
and had bought a yoke of oxen, Another had married a wife, Another had taken a farm,
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and therefore they could not come. They were perswaded there was a Feast of fatlings provided, but they minded other things,
and Therefore they could not come. They were persuaded there was a Feast of fatlings provided, but they minded other things,
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for they were not hungry, and therefore cared not for it.
for they were not hungry, and Therefore cared not for it.
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And in this kind the greatest part of men, of your common Protestants, neglect the Gospell:
And in this kind the greatest part of men, of your Common Protestants, neglect the Gospel:
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Tell them of Remission of sinnes and Iustification, they minde it not. Secondly, there is a Partiall neglect:
Tell them of Remission of Sins and Justification, they mind it not. Secondly, there is a Partial neglect:
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And so many professe Christ, do many things for him, but regard him not. And in this the second and third Ground failed:
And so many profess christ, do many things for him, but regard him not. And in this the second and third Ground failed:
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the second did much, but not so far regarded him, as to endure persecution.
the second did much, but not so Far regarded him, as to endure persecution.
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The third did respect him more, but not so as to forgoe their lusts for him, this is a partiall neglect.
The third did respect him more, but not so as to forgo their Lustiest for him, this is a partial neglect.
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And that that helpeth this double neglect is Humiliation.
And that that Helpeth this double neglect is Humiliation.
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Now to give a Reason or two of this point, and so we will make use of it,
Now to give a Reason or two of this point, and so we will make use of it,
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and come to the other which is the maine, and that I most intend. God will have it thus, for these two Reasons:
and come to the other which is the main, and that I most intend. God will have it thus, for these two Reasons:
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First, with reference to our Iustification;
First, with Referente to our Justification;
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he will justifie none till hee hath brought him to acknowledge both his Iustice and his Mercy, he will have men know what he doth to them, before he justifies them, and receives them to favour:
he will justify none till he hath brought him to acknowledge both his justice and his Mercy, he will have men know what he does to them, before he Justifies them, and receives them to favour:
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I say, he will have a man acknowledge his Iustice, that is, confesse himselfe to be a sinner, to be ashamed of his sins, to acknowledge himselfe worthy to be destroyed.
I say, he will have a man acknowledge his justice, that is, confess himself to be a sinner, to be ashamed of his Sins, to acknowledge himself worthy to be destroyed.
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As in Ezek. 36. there you shall find how God justifies men, and washes them with cleane water from their sinnes.
As in Ezekiel 36. there you shall find how God Justifies men, and washes them with clean water from their Sins.
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Then when I doe this, whensoever I shall justifie any man, then you shall remember your deeds that were not good,
Then when I do this, whensoever I shall justify any man, then you shall Remember your Deeds that were not good,
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and shall acknowledge your selves worthy to bee destroyed.
and shall acknowledge your selves worthy to be destroyed.
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God will have this honour given him, he will have men know that it is not done for any thing in themselves, he will have the glory of his Iustice and Righteousnesse;
God will have this honour given him, he will have men know that it is not done for any thing in themselves, he will have the glory of his justice and Righteousness;
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and that is the summe of the fourth verse of the one and fiftieth Psalme, Against thee only have I sinned, &c. that thou mightest be justified when thou speakest,
and that is the sum of the fourth verse of the one and fiftieth Psalm, Against thee only have I sinned, etc. that thou Mightest be justified when thou Speakest,
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and be cleare when thou judgest: that glory may bee given to God, and shame taken to himselfe. This God will have done.and be clear when thou Judges: that glory may be given to God, and shame taken to himself. This God will have done.
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As in the worke of Redemption, his Iustice and Mercy are both satisfied;
As in the work of Redemption, his justice and Mercy Are both satisfied;
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so in the application of it, in taking hold of this Redemption, God will have a worke wrought, wherein his Iustice shall bee acknowledged.
so in the application of it, in taking hold of this Redemption, God will have a work wrought, wherein his justice shall be acknowledged.
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Secondly, hee will have his Mercy acknowledged;
Secondly, he will have his Mercy acknowledged;
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as Princes, when they will make a condemned man bee sensible of their mercy, they will bring him to the uttermost, they will bring his necke to the blocke,
as Princes, when they will make a condemned man be sensible of their mercy, they will bring him to the uttermost, they will bring his neck to the block,
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then he will know that he was saved, he shall have more sense of his pardon.
then he will know that he was saved, he shall have more sense of his pardon.
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And so God in the worke of Humiliation, humbles a man exceedingly; and when that is done, then Hee is seene in the Mount.
And so God in the work of Humiliation, humbles a man exceedingly; and when that is done, then He is seen in the Mount.
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He is not seene till men be in extremitie, that is, he will have them on their knees,
He is not seen till men be in extremity, that is, he will have them on their knees,
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and so be sensible of that mercy of his, which otherwise they would not prize. The end of all is Christ, he will have Christ esteemed and knowne;
and so be sensible of that mercy of his, which otherwise they would not prize. The end of all is christ, he will have christ esteemed and known;
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and this men will never doe till they be throughly humbled. Secondly, God will have it so with reference to Sanctification, that is the second Reason, and that for these Causes.
and this men will never do till they be thoroughly humbled. Secondly, God will have it so with Referente to Sanctification, that is the second Reason, and that for these Causes.
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First, because otherwise mens thoughts would never bee drawne inward, men would never withdraw themselves from Covetousnesse, and from regarding vanity;
First, Because otherwise men's thoughts would never be drawn inward, men would never withdraw themselves from Covetousness, and from regarding vanity;
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but lusts of youth in them that be young, and businesse and correspondencie in matters of State,
but Lustiest of youth in them that be young, and business and correspondency in matters of State,
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and one thing or other would take up the mindes of them that be old,
and one thing or other would take up the minds of them that be old,
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and would so occupie their thoughts, that we might speake long enough, but mens mindes would goe after an hundred severall vanities;
and would so occupy their thoughts, that we might speak long enough, but men's minds would go After an hundred several vanities;
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as the Psalmist saith, God is not in all the thoughts of a wicked man, before hee be humbled, that is, God is not there to any purpose,,
as the Psalmist Says, God is not in all the thoughts of a wicked man, before he be humbled, that is, God is not there to any purpose,,
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nor the things belonging to the kingdome of God, but vanity is in their thoughts,
nor the things belonging to the Kingdom of God, but vanity is in their thoughts,
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and that raises such a Tumult and noise within, that they attend not to what we say,
and that raises such a Tumult and noise within, that they attend not to what we say,
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but locke up the doores of their heart, that what we say can have no entrance.
but lock up the doors of their heart, that what we say can have no Entrance.
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We shall see it in 2 Chro. 33. when Manasses had corrupted himselfe with monstrous abominations there set down, the Lord spake to him,
We shall see it in 2 Chro 33. when Manasses had corrupted himself with monstrous abominations there Set down, the Lord spoke to him,
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but hee regarded it not, till hee was humbled, but when being led into captivitie and bound in fetters, he was humbled,
but he regarded it not, till he was humbled, but when being led into captivity and bound in fetters, he was humbled,
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then hee besought God, who was intreated of him.
then he besought God, who was entreated of him.
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In the fifteenth of Luke you shall find this phrase, The Prodigall sonne came to himselfe ;
In the fifteenth of Lycia you shall find this phrase, The Prodigal son Come to himself;
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It is Parable shewing every mans naturall condition, he was not himselfe before, hee was a drunken man, or a mad man;
It is Parable showing every men natural condition, he was not himself before, he was a drunken man, or a mad man;
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and that is the case of every man before hee be humbled, hee is as a drunken man;
and that is the case of every man before he be humbled, he is as a drunken man;
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now come and speake to a drunken man, as long as you will, so long as he is in his drunkennesse and madnesse he heares not:
now come and speak to a drunken man, as long as you will, so long as he is in his Drunkenness and madness he hears not:
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it is only this Humiliation that brings a man to himselfe. In 2 Chron. 6.37.
it is only this Humiliation that brings a man to himself. In 2 Chronicles 6.37.
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you shall finde this phrase, If they shall turne with all their hearts in their captivitie,
you shall find this phrase, If they shall turn with all their hearts in their captivity,
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and repent for their transgressions, then doe thou heare in heaven, &c. I name it for the phrase,and Repent for their transgressions, then do thou hear in heaven, etc. I name it for the phrase,
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if they shall turne with their heart, which they will not doe till they be humbled, till then they be busied about pleasures,
if they shall turn with their heart, which they will not do till they be humbled, till then they be busied about pleasures,
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or profits, or something else, but they looke not into their hearts. The phrase imports so much:
or profits, or something Else, but they look not into their hearts. The phrase imports so much:
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suppose a man be instant in some sport and recreation, and one come and tell him in the midst of his sport, there is an officer without ready to take you and carry you to prison;
suppose a man be instant in Some sport and recreation, and one come and tell him in the midst of his sport, there is an officer without ready to take you and carry you to prison;
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such a message will turne to his heart, and make him consider what he hath done,
such a message will turn to his heart, and make him Consider what he hath done,
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and what a miserable condition he is in:
and what a miserable condition he is in:
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so when the Law comes it humbles a man, making him to draw in his Thoughts, and to see his misery;
so when the Law comes it humbles a man, making him to draw in his Thoughts, and to see his misery;
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and when he is wounded with the sense of his sins, and with the wrath of God,
and when he is wounded with the sense of his Sins, and with the wrath of God,
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then, and not till then, the feet of them that bring glad Tidings of salvation are beautifull.
then, and not till then, the feet of them that bring glad Tidings of salvation Are beautiful.
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Likewise Humiliation is necessary for this cause, because except men be throughly humbled, they will never take the Kingdome of heaven by violence ;
Likewise Humiliation is necessary for this cause, Because except men be thoroughly humbled, they will never take the Kingdom of heaven by violence;
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and they must take it so, else they shall never have it: now by the Kingdom of heaven is meant the Gospell;
and they must take it so, Else they shall never have it: now by the Kingdom of heaven is meant the Gospel;
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you know it is called the Gospell of the Kingdome, that is, righteousnesse and grace therein revealed and offered.
you know it is called the Gospel of the Kingdom, that is, righteousness and grace therein revealed and offered.
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In Matth. 11. and Luke 16.16.
In Matthew 11. and Lycia 16.16.
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you shall find that from the time of Iohn the Baptist, The kingdome of heaven suffered violence,
you shall find that from the time of John the Baptist, The Kingdom of heaven suffered violence,
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and the violence take it by force: and the violence take it by force:
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The meaning is this, saith Christ to them, we preach the Gospell, so did Iohn, with him it began to be preached;
The meaning is this, Says christ to them, we preach the Gospel, so did John, with him it began to be preached;
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but deceive not your selves, many thinke they take the kingdome of heaven, but you must know there be two kinds of taking;
but deceive not your selves, many think they take the Kingdom of heaven, but you must know there be two Kinds of taking;
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some are content to be saved, and to doe many things as Herod did, and as the second,
Some Are content to be saved, and to do many things as Herod did, and as the second,
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and third ground did, but this is a false taking, and deceive not your selves thereby.
and third ground did, but this is a false taking, and deceive not your selves thereby.
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There is another kinde of taking, when a man takes this kingdome violently, and indeed none shall have it, but after this manner.
There is Another kind of taking, when a man Takes this Kingdom violently, and indeed none shall have it, but After this manner.
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Now, what is it to take it violently? When a man takes a thing violently, he doth it with all his might, he puts all his strength to it, he doth it not coldly,
Now, what is it to take it violently? When a man Takes a thing violently, he does it with all his might, he puts all his strength to it, he does it not coldly,
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and slightly, and overly, but with all his might. So the meaning is this;
and slightly, and overly, but with all his might. So the meaning is this;
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The kingdom of heaven is as if one were to come within a narrow doore, which cannot be without difficulty,
The Kingdom of heaven is as if one were to come within a narrow door, which cannot be without difficulty,
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when hee puts to all his violence and strength to doe it.
when he puts to all his violence and strength to do it.
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According to the phrase in Luke, Since the time of Iohn the Baptist, they presse into the kingdome of heaven, that is, with violence,
According to the phrase in Lycia, Since the time of John the Baptist, they press into the Kingdom of heaven, that is, with violence,
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as if God seemes to hold the kingdome of heaven in his hand, that unlesse you pull it,
as if God seems to hold the Kingdom of heaven in his hand, that unless you pull it,
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and extort it from him, as it were, you shall never have it:
and extort it from him, as it were, you shall never have it:
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Now will any man doe thus till he be humbled? It is impossible he should.
Now will any man do thus till he be humbled? It is impossible he should.
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When a man is brought into feare of his life, and is like to die, the feare of losse of naturall life wil make him worke any thing with violence, much more then when a man sees eternall death, that he shal die for ever, will he take the kingdome of heaven with violence, that is, he will not performe duties in a slight manner,
When a man is brought into Fear of his life, and is like to die, the Fear of loss of natural life will make him work any thing with violence, much more then when a man sees Eternal death, that he shall die for ever, will he take the Kingdom of heaven with violence, that is, he will not perform duties in a slight manner,
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as if God were beholden to him, not with that laxity in his judgement of the truth,
as if God were beholden to him, not with that laxity in his judgement of the truth,
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as he conceives, nor with that coldnesse in the duty.
as he conceives, nor with that coldness in the duty.
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Those that will be saved, must take Salvation by force, which a man will never doe till he be humbled.
Those that will be saved, must take Salvation by force, which a man will never do till he be humbled.
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There is much profession, and many kinds of taking Christ in the world, but the right taking is,
There is much profession, and many Kinds of taking christ in the world, but the right taking is,
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when a man wil be at this cost, to part with all, to deny himselfe perfectly,
when a man will be At this cost, to part with all, to deny himself perfectly,
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and every way, and take up his crosse, and every crosse, when his lusts are throughly mortified,
and every Way, and take up his cross, and every cross, when his Lustiest Are thoroughly mortified,
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and this cannot be till hee be humbled: For marke, nothing mortifies but joy and love, that doth properly and immediately mortifie;
and this cannot be till he be humbled: For mark, nothing Mortifies but joy and love, that does properly and immediately mortify;
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for no man will part with his lusts, till he finde Christ sweeter than they, till then he will never part with them in good earnest;
for no man will part with his Lustiest, till he find christ Sweeten than they, till then he will never part with them in good earnest;
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now Christ will never be sweet, till we have found the bitternesse of sin, till God hath so prest it on their consciences, that they feele the weight and burden of it.
now christ will never be sweet, till we have found the bitterness of since, till God hath so pressed it on their Consciences, that they feel the weight and burden of it.
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And so much for the reasons of it. Now the vse of this is double:
And so much for the Reasons of it. Now the use of this is double:
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First, is this so necessary? Then labour to see your selfe humbled, if ever you looke to be saved and justified;
First, is this so necessary? Then labour to see your self humbled, if ever you look to be saved and justified;
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for though God offers Salvation to all (as it is true none is excepted) yet he lookes to none with a gracious eye to save him indeed,
for though God offers Salvation to all (as it is true none is excepted) yet he looks to none with a gracious eye to save him indeed,
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but him that is poore and contrite in heart, and trembles at his Word. And good reason, for none else will looke after him;
but him that is poor and contrite in heart, and trembles At his Word. And good reason, for none Else will look After him;
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the poore receive the Gospell and none else:
the poor receive the Gospel and none Else:
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When we preach the Gospell, it is like Cyrus his Proclamation, it was a generall proclamation, that all that would might go out of captivity and build the Temple, but saith the Text, onely they went, whose heart the Lord stirred up to goe ; other would no• goe:
When we preach the Gospel, it is like Cyrus his Proclamation, it was a general proclamation, that all that would might go out of captivity and built the Temple, but Says the Text, only they went, whose heart the Lord stirred up to go; other would no• go:
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So when we preach, we offer Salvation to all men, that is our Commission, Marke 16. Goe and preach to all Nations, that is, offer Grace and Salvation to all men;
So when we preach, we offer Salvation to all men, that is our Commission, Mark 16. Go and preach to all nations, that is, offer Grace and Salvation to all men;
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but when it comes to the point that men must goe out of their captivitie,
but when it comes to the point that men must go out of their captivity,
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and build a Temple to God, they will not doe it, they will rather live in captivity still, because they be not humble.
and built a Temple to God, they will not do it, they will rather live in captivity still, Because they be not humble.
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To goe out of their sins wherein they have been captivated, a great while, and to build a Temple to Christ, that is, to make their hearts fit Temples for Christ, to purge themselves from all filthinesse of flesh and spirit, to labour to walke in his feare, to leave all,
To go out of their Sins wherein they have been captivated, a great while, and to built a Temple to christ, that is, to make their hearts fit Temples for christ, to purge themselves from all filthiness of Flesh and Spirit, to labour to walk in his Fear, to leave all,
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even the beloved sinnes, and to delight in the Lord, in the Inner man, they will not, what is the reason? they are not yet humbled,
even the Beloved Sins, and to delight in the Lord, in the Inner man, they will not, what is the reason? they Are not yet humbled,
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and therefore they cannot be saved.
and Therefore they cannot be saved.
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The Iubile among the Iewes may be a very fit resemblance hereof, and for ought I know, may be so intended, to resemble the glorious Liberty in the times of the Gospell.
The Jubilee among the Iewes may be a very fit resemblance hereof, and for ought I know, may be so intended, to resemble the glorious Liberty in the times of the Gospel.
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Now the Iubile was this, All servants should then goe free, but if any would not, (as of them there were many) then he was to be bored in the eare,
Now the Jubilee was this, All Servants should then go free, but if any would not, (as of them there were many) then he was to be bored in the ear,
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and to be a perpetuall servant. and to be a perpetual servant.
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So when we preach the Gospell, this is the great Iubile, every man may be free, the Son comes to that end,
So when we preach the Gospel, this is the great Jubilee, every man may be free, the Son comes to that end,
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and it is the end of the Truth to make men free:
and it is the end of the Truth to make men free:
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The Son comes to deliver every man out of the Gaole, if he will, but men will not be at liberty, they will be servants still,
The Son comes to deliver every man out of the Gaol, if he will, but men will not be At liberty, they will be Servants still,
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because they were never humbled, they never felt the heavinesse of Satans yoke, they were never wearied with sinne;
Because they were never humbled, they never felt the heaviness of Satan yoke, they were never wearied with sin;
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for if they were so, this would be acceptable newes, but it is not so.
for if they were so, this would be acceptable news, but it is not so.
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Now marke this by the way, if a servant would not go free, he should not afterwards be at libertie to goe,
Now mark this by the Way, if a servant would not go free, he should not afterwards be At liberty to go,
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and stay when hee list, but his eare shall be bored, and he should be a perpetual servant.
and stay when he list, but his ear shall be bored, and he should be a perpetual servant.
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So if you deferre this, when you heare the Gospell preached, and thinke I will not alway live in this condition, I will repent and come out of it, know, that is not enough, God will not wait thy leasure,
So if you defer this, when you hear the Gospel preached, and think I will not always live in this condition, I will Repent and come out of it, know, that is not enough, God will not wait thy leisure,
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if thou wilt not come out, take heed lest God bore thee in the eare, that is, never give thee an heart to come out.
if thou wilt not come out, take heed lest God boar thee in the ear, that is, never give thee an heart to come out.
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Doe not say, If it be so necessary, I will doe it hereafter:
Do not say, If it be so necessary, I will do it hereafter:
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take heed that thy opportunities be not wholly taken from thee, and know that Christ came into the world not only to take away sinne, for that was but a part of it:
take heed that thy opportunities be not wholly taken from thee, and know that christ Come into the world not only to take away sin, for that was but a part of it:
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But what was his businesse? he came like wise to purifie to himselfe a peculiar people zealous of good workes.
But what was his business? he Come like wise to purify to himself a peculiar people zealous of good works.
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If men might runne out their age in sinne, and Christ forgive them in the end, If men might run out their age in sin, and christ forgive them in the end,
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when they please to give over sinning, then he might have one of his ends made good, which is to take away thy sinnes,
when they please to give over sinning, then he might have one of his ends made good, which is to take away thy Sins,
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but thou couldst not be a people zealous of good workes, neither could he have any service of thee.
but thou Couldst not be a people zealous of good works, neither could he have any service of thee.
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But thou must know Christ hath hired thee for the whole day, that is, all the Time of thy life.
But thou must know christ hath hired thee for the Whole day, that is, all the Time of thy life.
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When he went out in the morning to call in labourers into his Vineyard, they did not make answer.
When he went out in the morning to call in labourers into his Vineyard, they did not make answer.
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Well, we will come at noone, but when his pleasure is to call, whether at one or two a clocke, that is his call,
Well, we will come At noon, but when his pleasure is to call, whither At one or two a clock, that is his call,
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but if he call thee in the morning, that is, if thou have the Word preached,
but if he call thee in the morning, that is, if thou have the Word preached,
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if he knocke at the doore of thy heart, and by his Spirit suggest many good motions in thee to come home,
if he knock At the door of thy heart, and by his Spirit suggest many good motions in thee to come home,
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if his will be revealed to thee, it may bee thou mayest not have such an opportunity againe; that is his call:
if his will be revealed to thee, it may be thou Mayest not have such an opportunity again; that is his call:
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take heed that thou defer it not, lest so his wrath should be kindled against thee;
take heed that thou defer it not, lest so his wrath should be kindled against thee;
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and woe unto thee if his wrath be kindled but a little; this is a thing not considered. In Ezek. 24.13. Thou remainest in thy wickednesse ;
and woe unto thee if his wrath be kindled but a little; this is a thing not considered. In Ezekiel 24.13. Thou remainest in thy wickedness;
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And why is that? He gives this reason for it, I would have purged thee,
And why is that? He gives this reason for it, I would have purged thee,
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and thou wouldst not be purged, therefore thou shalt never be purged till my wrath light on thee. and thou Wouldst not be purged, Therefore thou shalt never be purged till my wrath Light on thee.
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That is, when God makes an offer, when the powerfull Word sounds in our eares;
That is, when God makes an offer, when the powerful Word sounds in our ears;
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when he cals, and wee cannot deny his knocking at our doores, and yet wee will not come in;
when he calls, and we cannot deny his knocking At our doors, and yet we will not come in;
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because then, and there at that time, thou wouldest not be purged, therefore thou shalt never be purged, till Gods wrath light on thee; therefore deferre it not.
Because then, and there At that time, thou Wouldst not be purged, Therefore thou shalt never be purged, till God's wrath Light on thee; Therefore defer it not.
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But you will say (and that is a thing that keepes men off) I have done it already, and what need you to presse this? I hope I am not now to practise these principles and rudiments, I hope I have done this dutie of Humiliation long agoe.
But you will say (and that is a thing that keeps men off) I have done it already, and what need you to press this? I hope I am not now to practise these principles and rudiments, I hope I have done this duty of Humiliation long ago.
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It is well if thou hast, but take heed thou deceive not thy selfe in this case,
It is well if thou hast, but take heed thou deceive not thy self in this case,
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than which there is not a greater evill in the world, even to thinke thou hast done it, when thou hast not.
than which there is not a greater evil in the world, even to think thou hast done it, when thou hast not.
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I will give thee one note of it:
I will give thee one note of it:
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Is it such an humiliation as hath brought thee to Christ? To count him the chiefest good, to over-goe any thing rather than him, to stand out against all persecutions, rather than to forsake him;
Is it such an humiliation as hath brought thee to christ? To count him the chiefest good, to overgo any thing rather than him, to stand out against all persecutions, rather than to forsake him;
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canst thou forsake all Syrens, all lusts and pleasures which allure thee? Art thou thus brought home to Christ, to esteeme him above all things, that come what will come, hadst thou an hundred lives to part with for him, all were nothing? Art thou thus brought home with Humiliation, that thou wilt not let Christ goe for any thing,
Canst thou forsake all Sire's, all Lustiest and pleasures which allure thee? Art thou thus brought home to christ, to esteem him above all things, that come what will come, Hadst thou an hundred lives to part with for him, all were nothing? Art thou thus brought home with Humiliation, that thou wilt not let christ go for any thing,
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neither losses, nor pleasures, for Temptations on the right and left hand, then thou art come home indeed;
neither losses, nor pleasures, for Temptations on the right and left hand, then thou art come home indeed;
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otherwise thou hast not taken him truely, neither art humble, for thou must know there is much counterfeit Humiliation, there be many light wounds that may trouble thee,
otherwise thou hast not taken him truly, neither art humble, for thou must know there is much counterfeit Humiliation, there be many Light wounds that may trouble thee,
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but not bring thee to the Physitian.
but not bring thee to the physician.
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God awakens sinners, but what kinde of awakening is it? With such awakning that they fall asleepe againe.
God awakens Sinners, but what kind of awakening is it? With such awakening that they fallen asleep again.
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God may send many messengers of wrath to knocke at the doore of their hearts, which perhaps disquiets and troubles them a little,
God may send many messengers of wrath to knock At the door of their hearts, which perhaps disquiets and Troubles them a little,
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but they returne to their rest againe.
but they return to their rest again.
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And this God may not only doe outwardly, but he may cast many sparkes of his displeasure into their hearts, which may there lye glowing for a time,
And this God may not only do outwardly, but he may cast many sparks of his displeasure into their hearts, which may there lie glowing for a time,
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but they last not, they goe out in the end.
but they last not, they go out in the end.
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And this is the condition of most men, therefore they make many profers, as if they would be saved, and come to Christ;
And this is the condition of most men, Therefore they make many proffers, as if they would be saved, and come to christ;
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and this they take for Humiliation. But this is not the Humiliation that is required.
and this they take for Humiliation. But this is not the Humiliation that is required.
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When God means to save a man, hee will goe thorow with the worke, and never give over till he hath brought him home, causing sorrow to abide on his heart.
When God means to save a man, he will go thorough with the work, and never give over till he hath brought him home, causing sorrow to abide on his heart.
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As it is Christs office to give repentance to men, and remission of sinnes; so it is his office, Luke 1.79. To guide mens feet into the way of Peace ;
As it is Christ office to give Repentance to men, and remission of Sins; so it is his office, Lycia 1.79. To guide men's feet into the Way of Peace;
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Now when he will save a man, he will set it on so, that his heart shall never bee quiet till his feet be guided into the way of peace.
Now when he will save a man, he will Set it on so, that his heart shall never be quiet till his feet be guided into the Way of peace.
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Others may have much Humiliation at time of a Sacrament, or under some great sicknesse or crosse,
Others may have much Humiliation At time of a Sacrament, or under Some great sickness or cross,
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or in a good mood, or for apprehension of some Iudgement and wrath to come, but it is like a flash of lightning that quickly vanishes;
or in a good mood, or for apprehension of Some Judgement and wrath to come, but it is like a flash of lightning that quickly Vanishes;
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but when Christ will humble a man, he sets a Pillar of fire before him, that leads him along from time to time, till he be brought home to Christ.
but when christ will humble a man, he sets a Pillar of fire before him, that leads him along from time to time, till he be brought home to christ.
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A small thing, when God hath the setting of it on, shall worke, and never give over working, till our hearts be qualified aright, till we beleeve in Christ, and embrace the Gospell.
A small thing, when God hath the setting of it on, shall work, and never give over working, till our hearts be qualified aright, till we believe in christ, and embrace the Gospel.
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And such an Humiliation you must have, else it is nothing: If it be a right Humiliation, I say, it will bring you home;
And such an Humiliation you must have, Else it is nothing: If it be a right Humiliation, I say, it will bring you home;
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for you must know this is the condition of every man, they cannot abide the net, no man will come in if he can chuse.
for you must know this is the condition of every man, they cannot abide the net, no man will come in if he can choose.
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Now the Gospell is a Net that catches men, and as in the taking of fishes,
Now the Gospel is a Net that Catches men, and as in the taking of Fish,
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if they will take the Fish, they beat the sides of the River, and will not suffer them to rest in any corner,
if they will take the Fish, they beatrice the sides of the River, and will not suffer them to rest in any corner,
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for if they can finde any place to rest in, they will not come into the Net:
for if they can find any place to rest in, they will not come into the Net:
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So man hath many starting holes, and faine would be quiet;
So man hath many starting holes, and feign would be quiet;
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God humbles him a little, but hee gets in a nooke, and there hides himselfe, that if God beat not the River thorow-out, that is,
God humbles him a little, but he gets in a nook, and there hides himself, that if God beatrice not the River throughout, that is,
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if God doe not pursue a man, he will not be brought in. As it was with them that fled to the Citie of refuge;
if God do not pursue a man, he will not be brought in. As it was with them that fled to the city of refuge;
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you know if one man killed another at unawares, if he could get into the City of Refuge he were safe;
you know if one man killed Another At unawares, if he could get into the city of Refuge he were safe;
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but were not he pursued by the Avenger of bloud, he would not fly thither:
but were not he pursued by the Avenger of blood, he would not fly thither:
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if God ever give over pursuing a man till he be just at the City, he wil step aside and not regard it;
if God ever give over pursuing a man till he be just At the city, he will step aside and not regard it;
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but when God shal charge sin upon the conscience, and pursue him, never giving him rest, this brings him to the City of Refuge.
but when God shall charge since upon the conscience, and pursue him, never giving him rest, this brings him to the city of Refuge.
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This is exemplified in the Prodigall sonne, so long as he had any thing to restraine him,
This is exemplified in the Prodigal son, so long as he had any thing to restrain him,
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while his goods lasted hee never thought of going home to his Father:
while his goods lasted he never Thought of going home to his Father:
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When he had spent his goods, so long as he could get worke, or had any thing to doe,
When he had spent his goods, so long as he could get work, or had any thing to do,
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though he hired himselfe in a very meane condition to keepe the Swine, yet he was well content;
though he hired himself in a very mean condition to keep the Swine, yet he was well content;
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but in the end, when he came to have Huskes, his utmost shift, (and yet if he could have had huskes, he would not have come home) when he had no sustenance,
but in the end, when he Come to have Husks, his utmost shift, (and yet if he could have had husks, he would not have come home) when he had no sustenance,
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but must needs perish, then he goes home.
but must needs perish, then he Goes home.
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And indeed a man will never goe home till he have no bottome to stand on, nothing to hold by, to sustaine him;
And indeed a man will never go home till he have no bottom to stand on, nothing to hold by, to sustain him;
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when a man is nothing, is cut off the Tree he grew on before, and sees that he must now perish eternally; this is true Humiliation.
when a man is nothing, is Cut off the Tree he grew on before, and sees that he must now perish eternally; this is true Humiliation.
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You that are to receive the Sacrament, what doe we therein, but offer Christ to you? we preach Christ in the Sacrament, he is therein indeed offered more sensibly:
You that Are to receive the Sacrament, what do we therein, but offer christ to you? we preach christ in the Sacrament, he is therein indeed offered more sensibly:
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Now what have you to doe with Christ, if you are not humble? Consider if this be not wrought in you;
Now what have you to do with christ, if you Are not humble? Consider if this be not wrought in you;
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and remember this, that whosoever comes to the Sacrament without this Humiliation, that wants this brokennesse of heart, receives it unworthily, and provokes God to wrath.
and Remember this, that whosoever comes to the Sacrament without this Humiliation, that Wants this brokenness of heart, receives it unworthily, and provokes God to wrath.
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The Passe-over was to be eaten with sowre herbes, and the maine businesse therein was to remember the condition they were set at liberty from, to remember their bondage in Aegypt, and their miseries endured there;
The Passover was to be eaten with sour herbs, and the main business therein was to Remember the condition they were Set At liberty from, to Remember their bondage in Egypt, and their misery's endured there;
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for by that, they saw the greatnesse of Gods mercies. So one of the maine businesses you have to doe, is to consider your sinnes,
for by that, they saw the greatness of God's Mercies. So one of the main businesses you have to do, is to Consider your Sins,
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and be humbled, to consider your miserable condition, and to think it not a light matter that you may omit it.
and be humbled, to Consider your miserable condition, and to think it not a Light matter that you may omit it.
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Consider but that one place, Levit. 23.29 you shall finde there that in the day of Expiation, in the day of Atonement,
Consider but that one place, Levit. 23.29 you shall find there that in the day of Expiation, in the day of Atonement,
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when they came to offer sacrifice, he that on that day did not afflict his soule, he was to be cut off from his people.
when they Come to offer sacrifice, he that on that day did not afflict his soul, he was to be Cut off from his people.
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You have it two or three times repeated, It is an ordinance, and this is still put in, Hee that comes to make an Atonement, to be reconciled,
You have it two or three times repeated, It is an Ordinance, and this is still put in, He that comes to make an Atonement, to be reconciled,
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and offer a Sacrifice, remember this ordinance for ever, He shall afflict his soule, and hee that doth it not, shall be cut off from his people:
and offer a Sacrifice, Remember this Ordinance for ever, He shall afflict his soul, and he that does it not, shall be Cut off from his people:
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Therefore you have occasion to make use of it that are to receive, and not you only,
Therefore you have occasion to make use of it that Are to receive, and not you only,
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for the Doctrine is generall, Whosoever doth not afflict his soule, he shall never bee reconciled,
for the Doctrine is general, Whosoever does not afflict his soul, he shall never be reconciled,
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but shall bee cut off from his people. but shall be Cut off from his people.
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But, you will say, I should be willing to doe this, but how shall I be able to doe it? If God would humble me, But, you will say, I should be willing to do this, but how shall I be able to do it? If God would humble me,
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and set it on, and convince me by his Spirit, it might be done, but how shal I doe it my selfe? I answer;
and Set it on, and convince me by his Spirit, it might be done, but how shall I do it my self? I answer;
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Thou art to goe about it thy selfe ▪ It is not for nothing that those words are used in Ioel 2.13. Rend your hearts and not your garments: He sayes, rend your hearts. And Ier. 6.4. Plow up the fallow grounds of your hearts ;
Thou art to go about it thy self ▪ It is not for nothing that those words Are used in Joel 2.13. Rend your hearts and not your garments: He Says, rend your hearts. And Jeremiah 6.4. Blow up the fallow grounds of your hearts;
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that is, you shall afflict your soules: And Iames 4.9. Be afflicted, that is, suffer your selves to be aff•icted for your selves, sorrow and weepe, that is the way to cleanse you.
that is, you shall afflict your Souls: And James 4.9. Be afflicted, that is, suffer your selves to be aff•icted for your selves, sorrow and weep, that is the Way to cleanse you.
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Therefore a man should goe about the worke himselfe, that is, take this resolution, Well, I see I must be humbled, else I cannot on good grounds take Christ,
Therefore a man should go about the work himself, that is, take this resolution, Well, I see I must be humbled, Else I cannot on good grounds take christ,
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for I shal not prise him, therefore I will not give over labouring of my heart till it be humbled.
for I shall not prize him, Therefore I will not give over labouring of my heart till it be humbled.
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Suffer thy selfe to be afflicted, as if he should say, Men are not willing to suffer it;
Suffer thy self to be afflicted, as if he should say, Men Are not willing to suffer it;
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if they doe hang their heads for a day, they are quickly weary, outward businesse comes,
if they do hang their Heads for a day, they Are quickly weary, outward business comes,
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or pleasure commands, and the worke growes tedious. Therefore is that in Ioel 2. Sanctifie a Fast, that yee may rend your hearts ;
or pleasure commands, and the work grows tedious. Therefore is that in Joel 2. Sanctify a Fast, that ye may rend your hearts;
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that is, sequester your selves from all other businesses, from all other occasions, sanctifie a Fast, that ye may have leasure to doe it;
that is, sequester your selves from all other businesses, from all other occasions, sanctify a Fast, that you may have leisure to do it;
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if one Fast will not doe it, take another:
if one Fast will not do it, take Another:
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Let a man goe alone and resolve never to give over till it be done, till he hath brought his heart to doe it.
Let a man go alone and resolve never to give over till it be done, till he hath brought his heart to do it.
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When I have done this, what shal I then do?
When I have done this, what shall I then do?
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Consider your sinnes, looke backe and consider how many oathes you have sworne, how oft you have broken the Sabbath,
Consider your Sins, look back and Consider how many Oaths you have sworn, how oft you have broken the Sabbath,
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whether you have defiled your selves with sinnes of uncleannesse, how often you have broken the Commandements;
whither you have defiled your selves with Sins of uncleanness, how often you have broken the commandments;
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looke on your idlenesse, your omissions, your sinfull silence, your neglect of prayer and other duties.
look on your idleness, your omissions, your sinful silence, your neglect of prayer and other duties.
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Goe over all particular sinnes, and their multitude will amaze you:
Go over all particular Sins, and their multitude will amaze you:
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Remember the sinnes you have committed twenty yeares agoe, and take this rule withall, that these sinnes are the same now that they were,
remember the Sins you have committed twenty Years ago, and take this Rule withal, that these Sins Are the same now that they were,
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though not in thy apprehension, that is, the weaknesse of our nature;
though not in thy apprehension, that is, the weakness of our nature;
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as it is the weaknesse of our eye, we cannot discerne a thing that is a great distance from it, it is its weaknesse that it cannot see things as they are,
as it is the weakness of our eye, we cannot discern a thing that is a great distance from it, it is its weakness that it cannot see things as they Are,
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but that will seeme little or nothing which in it selfe is big.
but that will seem little or nothing which in it self is big.
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So it is with the sinnes that we have committed many yeares agoe, we thinke them little,
So it is with the Sins that we have committed many Years ago, we think them little,
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and past, but know that they are the same in themselves, and, in Gods esteem, as they were before, for he sees them as they are:
and past, but know that they Are the same in themselves, and, in God's esteem, as they were before, for he sees them as they Are:
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Therefore, I say consider them, lay them together, and see the multitude, and that will helpe to amaze thee.
Therefore, I say Consider them, lay them together, and see the multitude, and that will help to amaze thee.
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And not that onely, but consider them with their circumstances:
And not that only, but Consider them with their Circumstances:
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some, it may be, have been committed against light of conscience, and that aggravates sinne, it makes a small sinne out of measure sinfull:
Some, it may be, have been committed against Light of conscience, and that aggravates sin, it makes a small sin out of measure sinful:
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When it is committed against knowledge, it is not the same with the sinne against the Holy Ghost,
When it is committed against knowledge, it is not the same with the sin against the Holy Ghost,
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but it is neare to it.
but it is near to it.
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Againe, consider the hardnesse of thy heart, in sinning, the very sinne doth not hurt so much as that,
Again, Consider the hardness of thy heart, in sinning, the very sin does not hurt so much as that,
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when a man slights it, hee knowes hee hath sinned, yet goes about his businesse, and neglects it, and this God lookes at.
when a man slights it, he knows he hath sinned, yet Goes about his business, and neglects it, and this God looks At.
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When a man is injured, the injury is not so much to him, as it is to see the other to neglect it, he cares not for angering me.
When a man is injured, the injury is not so much to him, as it is to see the other to neglect it, he Cares not for angering me.
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So you looke backe on your sins in a cold, regardlesse, and negligent manner.
So you look back on your Sins in a cold, regardless, and negligent manner.
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Againe, consider your relapses and fals into the same sins, againe, and againe, though you have beene often admonished of it,
Again, Consider your relapses and falls into the same Sins, again, and again, though you have been often admonished of it,
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yea, and have made a covenant and vow to God never to fall into it.
yea, and have made a Covenant and Voelli to God never to fallen into it.
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And know this, that relapses and fallings into sin, often stand for so many sins as in numbers the second figure is in proportion to the first, which is ten times as much as the first,
And know this, that relapses and fallings into since, often stand for so many Sins as in numbers the second figure is in proportion to the First, which is ten times as much as the First,
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and the third an hundred times as much:
and the third an hundred times as much:
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So the addition of sins, by falling into them again and againe, and that carelesly too, that makes the sin a great deale more; consider this.
So the addition of Sins, by falling into them again and again, and that carelessly too, that makes the since a great deal more; Consider this.
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And if you goe about to excuse our selves, It is true if God should marke all that is done amisse, who can stand, And if you go about to excuse our selves, It is true if God should mark all that is done amiss, who can stand,
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but I hope I shall be pardoned, my nature is violently carried, I am flesh and bloud,
but I hope I shall be pardoned, my nature is violently carried, I am Flesh and blood,
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and I hope God will pity mee.
and I hope God will pity me.
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But this should humble you the more, that you are readie to fall into sin againe, and again,
But this should humble you the more, that you Are ready to fallen into since again, and again,
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if it be thus in your actions, it is much more abundant in the heart.
if it be thus in your actions, it is much more abundant in the heart.
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For put case there be a necessity, hast not thou caused it thy selfe? Againe, you must know actuall sins intend originall corruption,
For put case there be a necessity, hast not thou caused it thy self? Again, you must know actual Sins intend original corruption,
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and there is no man that is guilty of any prevalent lust, but he was the cause of it,
and there is no man that is guilty of any prevalent lust, but he was the cause of it,
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for if he had not by committing it often, carelessely and negligently given so much strength to it, it had not so prevailed.
for if he had not by committing it often, carelessly and negligently given so much strength to it, it had not so prevailed.
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Addition of sin in every act of sin varnishes over originall sin, it makes it more active, more efficacious in his life.
Addition of since in every act of since Varnishes over original since, it makes it more active, more efficacious in his life.
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A mans weight in the ballance weighes downe the scales, but if he put to his strength too, that is as much more as his weight.
A men weight in the balance weighs down the scales, but if he put to his strength too, that is as much more as his weight.
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So if you have any strong sins, you have cause to be humbled for it, but when you put your strength to it, it intends that originall habit of sin:
So if you have any strong Sins, you have cause to be humbled for it, but when you put your strength to it, it intends that original habit of since:
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So that the necessity that lyes on thee, by reason of thy nature, it aggravates thy sinne. Ier. 13.23. The Prophet aggravates their sinne from their custome in it, they could choose not to sinne no more than the Black-moore could change his skin:
So that the necessity that lies on thee, by reason of thy nature, it aggravates thy sin. Jeremiah 13.23. The Prophet aggravates their sin from their custom in it, they could choose not to sin no more than the Blackamoor could change his skin:
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The Prophet, I say, brings it in for this purpose to aggravate sin.
The Prophet, I say, brings it in for this purpose to aggravate since.
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See it in our owne case, when a man comes to be accused before a Iudge,
See it in our own case, when a man comes to be accused before a Judge,
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if he plead he is accustomed to such a sin, to swearing or drinking, doth it not encrease his condemnation? So that though you say, I d•d slip through frailty,
if he plead he is accustomed to such a since, to swearing or drinking, does it not increase his condemnation? So that though you say, I d•d slip through frailty,
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yet, I say, you have cause to be humbled for it.
yet, I say, you have cause to be humbled for it.
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I will but name the second use (for I have respect to the Time and Weather).
I will but name the second use (for I have respect to the Time and Weather).
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Secondly, not only evill men, but good men within the Covenant should make this use of it, to humble themselves, for they have need of it.
Secondly, not only evil men, but good men within the Covenant should make this use of it, to humble themselves, for they have need of it.
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A man must know this, when he is once humbled and come into state of Grace, he hath not then done with Humiliation, it is to be practised still.
A man must know this, when he is once humbled and come into state of Grace, he hath not then done with Humiliation, it is to be practised still.
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For there is this difference between a wicked man and another.
For there is this difference between a wicked man and Another.
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Many are like a land-floud, none more ready to be religious than they, (as your great land-flouds swell,
Many Are like a landflood, none more ready to be religious than they, (as your great land-floods swell,
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though they have no spring to feed them) but with a godly man it is otherwise, Humiliation is in him as a Spring, he hath not done with it at his Conversion, but practiseth it still.
though they have no spring to feed them) but with a godly man it is otherwise, Humiliation is in him as a Spring, he hath not done with it At his Conversion, but Practiseth it still.
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And not only so, but he must labour to adde to the measure of it,
And not only so, but he must labour to add to the measure of it,
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and that will adde to his love, and to his faith, and drawes him nearer to Christ, the more his sin is discovered.
and that will add to his love, and to his faith, and draws him nearer to christ, the more his since is discovered.
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It is said of the woman, she loved much, because much was forgiven her:
It is said of the woman, she loved much, Because much was forgiven her:
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Others had as much mercy as she, but shee had more sense of it, because shee was more humbled, the more you see and are sensible of your sins, the more it addes to your love, it makes you to prise him,
Others had as much mercy as she, but she had more sense of it, Because she was more humbled, the more you see and Are sensible of your Sins, the more it adds to your love, it makes you to prize him,
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when you see you are so much beholden to him.
when you see you Are so much beholden to him.
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Againe, it will adde to faith, I meane not only the act of beleeving, but the act of taking Christ.
Again, it will add to faith, I mean not only the act of believing, but the act of taking christ.
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The more a man sees the need he stands in of Christ, the more he is convinced of sin, the more he takes Christ;
The more a man sees the need he Stands in of christ, the more he is convinced of since, the more he Takes christ;
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for there be degrees of taking him.
for there be Degrees of taking him.
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When a woman takes an husband, there be degrees in her will, there may be additions to her will, shee may be morefully contented in him, and more prise him.
When a woman Takes an husband, there be Degrees in her will, there may be additions to her will, she may be morefully contented in him, and more prize him.
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And so in taking of Christ for our Lord, and Husband, and Saviour.
And so in taking of christ for our Lord, and Husband, and Saviour.
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It is true, if we will take him in earnest, any measure of true faith will save us,
It is true, if we will take him in earnest, any measure of true faith will save us,
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but we may doe it more abundantly, for the more sense we have of sin, the more greedy shall we be of him.
but we may do it more abundantly, for the more sense we have of since, the more greedy shall we be of him.
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Againe, the more empty the soule is, the more a man is humbled, the more he sees into himselfe (as faith comes with an empty hand) the faster hold is laid on Christ.
Again, the more empty the soul is, the more a man is humbled, the more he sees into himself (as faith comes with an empty hand) the faster hold is laid on christ.
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Therefore, adde still to Humiliation, let it be your exercise, the worser you be perswaded of your selves,
Therefore, add still to Humiliation, let it be your exercise, the Worse you be persuaded of your selves,
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and the better you conceit of God, it is the more for your advantage; the more you can hate and abhorre your selves, the more you are improved thereby,
and the better you conceit of God, it is the more for your advantage; the more you can hate and abhor your selves, the more you Are improved thereby,
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for the flesh in you must be abhorred, and it is our fault we doe it not enough;
for the Flesh in you must be abhorred, and it is our fault we do it not enough;
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and againe, the more you apprehend Christ, the nearer you draw to him. And take this withall, Humiliation doth not weaken assurance, but workes the contrary:
and again, the more you apprehend christ, the nearer you draw to him. And take this withal, Humiliation does not weaken assurance, but works the contrary:
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Indeed, the lesse sincerity, and the lesse mourning for sin, and the lesse Humiliation, the lesse assurance.
Indeed, the less sincerity, and the less mourning for since, and the less Humiliation, the less assurance.
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But reckoning up, and thinking on thy sinnes encreaseth it.
But reckoning up, and thinking on thy Sins increases it.
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If I have so many sins, how can I be saved? Yes, so much the rather, the more thou canst see and be humbled for them, the more thou addest to thy assurance,
If I have so many Sins, how can I be saved? Yes, so much the rather, the more thou Canst see and be humbled for them, the more thou addest to thy assurance,
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and so to thy love and faith.
and so to thy love and faith.
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Therefore a man should make a daily practise of Humiliation, for it is to a mans great advantage, it is a thing too much omitted, we should take time for it.
Therefore a man should make a daily practice of Humiliation, for it is to a men great advantage, it is a thing too much omitted, we should take time for it.
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And thinke it your advantage to be able to see what we have in our nature,
And think it your advantage to be able to see what we have in our nature,
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how much guilt we have contracted by sinne, and how our sins may bee aggravated; for this will teach us to prise Christ.
how much guilt we have contracted by sin, and how our Sins may be aggravated; for this will teach us to prize christ.
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And so much for this point. The end of the First Sermon.
And so much for this point. The end of the First Sermon.
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CERTAINE SERMONS VPON HVMILIATION. The second SERMON. ROMANS 1.18.
CERTAIN SERMONS UPON HUMILIATION. The second SERMON. ROMAN 1.18.
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For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, which with-hold the Truth in unrighteousnesse.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the Truth in unrighteousness.
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WE come now to the matter of Humiliation, contained in these words which I have already opened and shew'd the points that may thence be drawn.
WE come now to the matter of Humiliation, contained in these words which I have already opened and showed the points that may thence be drawn.
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The first wherof, which we will begin with, is this: That the Nature of man is full of all unrighteousnesse and ungodlinesse.
The First whereof, which we will begin with, is this: That the Nature of man is full of all unrighteousness and ungodliness.
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You know by that which you heard before, how it is gathered. You know by that which you herd before, how it is gathered.
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It will be a vaine labour to goe about to prove it, you know how plentifull the Scripture is in it,
It will be a vain labour to go about to prove it, you know how plentiful the Scripture is in it,
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and you are not so ignorant of the Grounds of Divinity, as not to confesse it.
and you Are not so ignorant of the Grounds of Divinity, as not to confess it.
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The businesse will be to shew wherein it consists, and how the Nature of man is corrupted,
The business will be to show wherein it consists, and how the Nature of man is corrupted,
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for by making this evident, we shall by the same labour, prove and confirme it to you.
for by making this evident, we shall by the same labour, prove and confirm it to you.
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Now the way to evidence this, that the Nature of man is full of all unrighteousnes and ungodlinesse, is to look to the rule.
Now the Way to evidence this, that the Nature of man is full of all unrighteousness and ungodliness, is to look to the Rule.
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If you will find out the disorder and distemper that any thing is subject to, the way is to looke to the rule to amend it by.
If you will find out the disorder and distemper that any thing is Subject to, the Way is to look to the Rule to amend it by.
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Now every Creature hath a law, the Fire, the Water, the Sea, yea, every Creature sensible,
Now every Creature hath a law, the Fire, the Water, the Sea, yea, every Creature sensible,
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and insensible hath a law given to it, which, as they observe, they continue in perfection,
and insensible hath a law given to it, which, as they observe, they continue in perfection,
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and looke how farre they goe aside, that so farre they be imperfect.
and look how Far they go aside, that so Far they be imperfect.
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Now the Law given to man, is the Morall Law and the Gospell, and these two he is to observe.
Now the Law given to man, is the Moral Law and the Gospel, and these two he is to observe.
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And if you will find out the truth of this, That the nature of man is full of all ungodlinesse and unrighteousnesse, looke to these two.
And if you will find out the truth of this, That the nature of man is full of all ungodliness and unrighteousness, look to these two.
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First, looke to the Law of God, and see if that doe not conclude all men under sin, looke therein to both the Tables.
First, look to the Law of God, and see if that do not conclude all men under since, look therein to both the Tables.
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It is true, Hypocrites make a good shew of keeping the first Table, they seeme to be forward in the duties belonging to God;
It is true, Hypocrites make a good show of keeping the First Table, they seem to be forward in the duties belonging to God;
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but looke to the second Table, and that discovers them. Civill men seeme to be exact in the second Table, in performing duties to man,
but look to the second Table, and that discovers them. Civil men seem to be exact in the second Table, in performing duties to man,
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but look to the first Table, what their carriage to God is, what little conscience they make of taking his Name in vaine, of sanctifying his Sabbath, of performing holy duties in an holy manner, of love, and feare.
but look to the First Table, what their carriage to God is, what little conscience they make of taking his Name in vain, of sanctifying his Sabbath, of performing holy duties in an holy manner, of love, and Fear.
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This discovers civility: (that is, when there is nothing else but civility.) Againe, looke to sins of all sorts, some grosse sins, Peccata vastantia Conscientiam, crying sinnes,
This discovers civility: (that is, when there is nothing Else but civility.) Again, look to Sins of all sorts, Some gross Sins, Peccata vastantia Conscientiam, crying Sins,
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and smaller sinnes too, sinnes of lesse moment, the Law discovers all.
and smaller Sins too, Sins of less moment, the Law discovers all.
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Now, by the Law you must not only understand the ten Commandements, but that rectitude which runnes thorow the whole Booke of God expressed in the whole Scriptures.
Now, by the Law you must not only understand the ten commandments, but that rectitude which runs thorough the Whole Book of God expressed in the Whole Scriptures.
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As in the Scripture, the Law and the Prophets are put together, as if the Prophets were but a Commentary on the Law;
As in the Scripture, the Law and the prophets Are put together, as if the prophets were but a Commentary on the Law;
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looke on the Scriptures, looke upon the straitnesse, the rectitude in the whole Booke of God.
look on the Scriptures, look upon the straitness, the rectitude in the Whole Book of God.
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Then when that is done, look on your owne Natures, your owne Errours, the secret windings,
Then when that is done, look on your own Nature's, your own Errors, the secret windings,
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and turnings of the heart, your owne thoughts and affections, and see what a disproportion, a dislikenesse there is;
and turnings of the heart, your own thoughts and affections, and see what a disproportion, a dislikeness there is;
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see how far you are from that holinesse, that purity, and rectitude described in this Booke of God,
see how Far you Are from that holiness, that purity, and rectitude described in this Book of God,
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for that, I say, you are to understand by the Law.
for that, I say, you Are to understand by the Law.
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And when you have done that, you shall finde your sins to be exceeding great for their quantity,
And when you have done that, you shall find your Sins to be exceeding great for their quantity,
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and exceeding many for their number, and that will amaze you.
and exceeding many for their number, and that will amaze you.
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This amazed Paul, when hee once understood the Law, when he looked on all the parts of it, not only on grosser sins forbidden,
This amazed Paul, when he once understood the Law, when he looked on all the parts of it, not only on grosser Sins forbidden,
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but on the rectitude, the holinesse which is required that amazed him, Rom. 7.9.
but on the rectitude, the holiness which is required that amazed him, Rom. 7.9.
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That made sin alive, he was alive before, and sin was dead, but when the Law discovered Lust to be sin,
That made since alive, he was alive before, and since was dead, but when the Law discovered Lust to be since,
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then Sin was alive, and he died.
then since was alive, and he died.
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So if wee could see the Law, the strictnesse of it, it would doe thus with us.
So if we could see the Law, the strictness of it, it would do thus with us.
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And marke what is said of the Law, for we may presse the Law long enough,
And mark what is said of the Law, for we may press the Law long enough,
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but many are remisse in attending to it.
but many Are remiss in attending to it.
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Therefore, to stirre you up (as I know it is but a small matter) I will name but one place,
Therefore, to stir you up (as I know it is but a small matter) I will name but one place,
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and let that stay in your memories, Matth. 5.11. Heaven and earth shall passe away, but one tittle, one jot of this Law shall not passe away:
and let that stay in your memories, Matthew 5.11. Heaven and earth shall pass away, but one tittle, one jot of this Law shall not pass away:
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Marke that, not one jot of the Law shall perish.
Mark that, not one jot of the Law shall perish.
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That is, looke thorow the whole Law of God, take all the Commandements there, you shall give account of every idle word, you must keepe the Sabbath exactly, you must not speake your owne words.
That is, look thorough the Whole Law of God, take all the commandments there, you shall give account of every idle word, you must keep the Sabbath exactly, you must not speak your own words.
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Take any Commandement that you thinke the Nature of man is most ready to breake, and consider that saying of Christ, Not one jot of the Law shall perish;
Take any Commandment that you think the Nature of man is most ready to break, and Consider that saying of christ, Not one jot of the Law shall perish;
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heaven and earth shall passe away, but the Law of God in the least part of it shall not perish:heaven and earth shall pass away, but the Law of God in the least part of it shall not perish:
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That is, there shall not be one of these small things, that the Law commands, but if you neglect it, by disobeying it, God will surely require it;
That is, there shall not be one of these small things, that the Law commands, but if you neglect it, by disobeying it, God will surely require it;
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there is not the least thing, wherein you have gone aside this rectitude, and disobeyed this Law,
there is not the least thing, wherein you have gone aside this rectitude, and disobeyed this Law,
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but it shall be required of you. And that is the meaning of that phrase, Thou shalt pay the uttermost farthing.
but it shall be required of you. And that is the meaning of that phrase, Thou shalt pay the uttermost farthing.
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Though we reckon them trifles, the uttermost farthing shall be paid, For this is our fault,
Though we reckon them trifles, the uttermost farthing shall be paid, For this is our fault,
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though we presse the Law, and tell you of your sins, yet you thinke this is a small thing,
though we press the Law, and tell you of your Sins, yet you think this is a small thing,
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and God may beare with me in this, for we be apt to judge of God, as of our selves:
and God may bear with me in this, for we be apt to judge of God, as of our selves:
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A small fault I can beare with in my servant, therefore God may in this dispense with me.
A small fault I can bear with in my servant, Therefore God may in this dispense with me.
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We thinke of the Law of God, as of mans law;
We think of the Law of God, as of men law;
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but we must not judge of God so, we must judge of him according to his owne rule, his Thoughts are not as our thoughts;
but we must not judge of God so, we must judge of him according to his own Rule, his Thoughts Are not as our thoughts;
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he hath given a rule, and hath said, The least jot of it shall not passe, but be fulfilled, not the least breach of it, but it shall be requried.
he hath given a Rule, and hath said, The least jot of it shall not pass, but be fulfilled, not the least breach of it, but it shall be requried.
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Consider this, and it will amaze us, and make us to tremble, when you know that the sins you have forgotten,
Consider this, and it will amaze us, and make us to tremble, when you know that the Sins you have forgotten,
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and the least breach of this Law shall be surely required to the uttermost.
and the least breach of this Law shall be surely required to the uttermost.
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But, you will say, you talke of Impossibilities, which no man is able to performe?
But, you will say, you talk of Impossibilities, which no man is able to perform?
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It is true, it is a thing we are not able to performe:
It is true, it is a thing we Are not able to perform:
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But therein is seene the Terrour of the Law, and that should humble you the more,
But therein is seen the Terror of the Law, and that should humble you the more,
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for I cannot compare the Law to any thing better, than to the Taske-masters in Aegypt, the people had enough to doe, indeed more than they could performe, complaining of their sore bondage;
for I cannot compare the Law to any thing better, than to the Taskmasters in Egypt, the people had enough to do, indeed more than they could perform, complaining of their soar bondage;
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what releefe had they? they are told, they shall give in the same number of Brickes that they did before,
what relief had they? they Are told, they shall give in the same number of Bricks that they did before,
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and yet shall have no straw;
and yet shall have no straw;
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Now how should they do this? So it is with the Law, it commands, Doe this;
Now how should they do this? So it is with the Law, it commands, Do this;
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you complaine, Alas, I know not how to doe it, I have no ability; you bid me make Bricke, but allow mee no straw;
you complain, Alas, I know not how to do it, I have no ability; you bid me make Brick, but allow me no straw;
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that is all one, the same Tale of Bricke shall be required of you, that is, the same measure of obedience that was required of Adam, as if you had the same abilities remaining in you.
that is all one, the same Tale of Brick shall be required of you, that is, the same measure of Obedience that was required of Adam, as if you had the same abilities remaining in you.
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And yet God is not unjust, he doth not reape where he did not sow before;
And yet God is not unjust, he does not reap where he did not sow before;
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he sowed it once in Adam, and consequently in his Posterity.
he sowed it once in Adam, and consequently in his Posterity.
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And that no man may thinke this hard, looke to the first sin that Adam committed,
And that no man may think this hard, look to the First since that Adam committed,
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and if wee be guilty of that sin, there is equity that the Law be required of us,
and if we be guilty of that since, there is equity that the Law be required of us,
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though we have not ability to performe it.
though we have not ability to perform it.
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Now, why should it seeme unreasonable that I should be liable to Adams account? Even to the same exactnesse,
Now, why should it seem unreasonable that I should be liable to Adams account? Even to the same exactness,
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though I want ability to performe it? It is true, Adam ran in debt,
though I want ability to perform it? It is true, Adam ran in debt,
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but doe not we pay many debts of our Grand-fathers and Fathers, which wee never drunke for? though we run not into them,
but do not we pay many debts of our Grandfathers and Father's, which we never drunk for? though we run not into them,
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yet we stand liable to the payment.
yet we stand liable to the payment.
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In the Law, if a man had committed an offence, and was adjudged to be a bond-slave, it was his particular offence,
In the Law, if a man had committed an offence, and was adjudged to be a bondslave, it was his particular offence,
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but were not al his children bond-slaves after him? and yet it was not their offence.
but were not all his children bondslaves After him? and yet it was not their offence.
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So Adam forfeited his liberty, became a Bond-slave to sin and Satan, and the same is the condition of all his Posterity.
So Adam forfeited his liberty, became a Bondslave to since and Satan, and the same is the condition of all his Posterity.
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And besides the common reason, which is a true one, and a good one, that if in equity we should haue stood with him,
And beside the Common reason, which is a true one, and a good one, that if in equity we should have stood with him,
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therefore in equity we should fall with him, I will adde two considerations, and then you shall finde it very reasonable that we should fall with him,
Therefore in equity we should fallen with him, I will add two considerations, and then you shall find it very reasonable that we should fallen with him,
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and that the same should be required of us, which was of him, though we have not the same ability.
and that the same should be required of us, which was of him, though we have not the same ability.
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One is, that the Angels (though we did not sin as they did, for they sinned every one in his owne person) are justly condemned,
One is, that the Angels (though we did not sin as they did, for they sinned every one in his own person) Are justly condemned,
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because every Angell sinned himselfe, he committed the sinne, he was the Author of it; and therefore it is reason they should be punished.
Because every Angel sinned himself, he committed the sin, he was the Author of it; and Therefore it is reason they should be punished.
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But come to Adams Posterity, consider that they had a meanes given them, and that they that are condemned (except children) of Adams Posterity, they are condemned for their owne sinnes, they might doe much more than they doe, they sin against the Law, they have,
But come to Adams Posterity, Consider that they had a means given them, and that they that Are condemned (except children) of Adams Posterity, they Are condemned for their own Sins, they might do much more than they do, they sin against the Law, they have,
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and so they are not only condemned for Adams sin, but for the sins committed in their owne persons.
and so they Are not only condemned for Adams since, but for the Sins committed in their own Persons.
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For God intended to give them a second Board after the great shipwrack in Adam, on which they might save themselves if they would,
For God intended to give them a second Board After the great shipwreck in Adam, on which they might save themselves if they would,
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if the fault were not in themselves;
if the fault were not in themselves;
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for, it is true, they might doe more if they would, they might keepe the Law of Nature better than they doe,
for, it is true, they might do more if they would, they might keep the Law of Nature better than they do,
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and for that they are condemned.
and for that they Are condemned.
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Againe, as we are condemned for Adams sin, though we did not commit it, so we are saved by the righteousnesse of Christ,
Again, as we Are condemned for Adams since, though we did not commit it, so we Are saved by the righteousness of christ,
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though we did not performe it; and therefore there is an equity in that regard:
though we did not perform it; and Therefore there is an equity in that regard:
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Wee can see an equity for our Salvation, and is there not as much equity in the other? that we should stand guilty of it, though we never acted it:
we can see an equity for our Salvation, and is there not as much equity in the other? that we should stand guilty of it, though we never acted it:
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For as we are condemned by Adams sin, though not done by us, so are we saved by Christs righteousnesse, though only imputed to us.
For as we Are condemned by Adams since, though not done by us, so Are we saved by Christ righteousness, though only imputed to us.
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So that in equity the severe righteousnesse of the Law should be required of us, though we have not power to fulfill it.
So that in equity the severe righteousness of the Law should be required of us, though we have not power to fulfil it.
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Now that we may not stay in Generals only, telling you that the Law of God is holy,
Now that we may not stay in Generals only, telling you that the Law of God is holy,
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and pure, and you carnall, and contrary to it, we will come to particulars.
and pure, and you carnal, and contrary to it, we will come to particulars.
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And that we may helpe your memories, observe the breaches of this Law in the severall faculties of the minde.
And that we may help your memories, observe the Breaches of this Law in the several faculties of the mind.
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And we will begin first with the Generall:
And we will begin First with the General:
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the generall sore over-spreading all our nature, and that is it which the Divines call Originall sinne: first consider that,
the general soar overspreading all our nature, and that is it which the Divines call Original sin: First Consider that,
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and see how your nature is full of all unrighteousnesse and ungodlinesse.
and see how your nature is full of all unrighteousness and ungodliness.
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First, I say, consider your originall sin, and the generall corruption of your nature thereby, Iohn 3.6. Whatsoever is borne of Flesh, is flesh. And Rom. 7.18. I know that in me (that is, in my flesh) dwelleth no good thing.
First, I say, Consider your original since, and the general corruption of your nature thereby, John 3.6. Whatsoever is born of Flesh, is Flesh. And Rom. 7.18. I know that in me (that is, in my Flesh) dwells no good thing.
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Marke that, he sayes no good thing.
Mark that, he Says no good thing.
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Wee thinke wee have something that is good, for all our generall corruption, but there is nothing good at all; As Gal. 3.22. The Scripture hath concluded all under sinne:
we think we have something that is good, for all our general corruption, but there is nothing good At all; As Gal. 3.22. The Scripture hath concluded all under sin:
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Not onely all men, but (for the word is in the neuter Gender) all things. Therefore in Gen. 6.5. he doth not only say, The frame of a mans heart is evill but it is only evill, and alway evill. In all actions, at all Times.
Not only all men, but (for the word is in the neuter Gender) all things. Therefore in Gen. 6.5. he does not only say, The frame of a men heart is evil but it is only evil, and always evil. In all actions, At all Times.
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This is a common Truth, but men consider not of it, they thinke there is some goodnesse in them, they will not be perswaded of this Truth in good earnest.
This is a Common Truth, but men Consider not of it, they think there is Some Goodness in them, they will not be persuaded of this Truth in good earnest.
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And therefore when a man comes into the state of Grace, it is not mending two or three things that are amisse, it is not repairing of an old house,
And Therefore when a man comes into the state of Grace, it is not mending two or three things that Are amiss, it is not repairing of an old house,
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but all must be taken downe, and be built anew, you must be New Creatures. And therefore God promises, I will give you a new heart, and a new spirit:
but all must be taken down, and be built anew, you must be New Creatures. And Therefore God promises, I will give you a new heart, and a new Spirit:
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For all is out of order, and nothing good. And there is an equity in this; for, as in Psal. 49.12. Man being in honour abideth not, but is like the beasts that perish:
For all is out of order, and nothing good. And there is an equity in this; for, as in Psalm 49.12. Man being in honour Abideth not, but is like the beasts that perish:
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That is, as God raised man above himselfe, giving him supernaturall glory, in which he was created (for he was created in holinesse,
That is, as God raised man above himself, giving him supernatural glory, in which he was created (for he was created in holiness,
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and perfect righteousnesse) so man not keeping this condition, he was cast beneath himselfe.
and perfect righteousness) so man not keeping this condition, he was cast beneath himself.
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And in this there is equity, that being raised above himselfe, having an holinesse given him transcending common nature, he should now be made worse than himselfe,
And in this there is equity, that being raised above himself, having an holiness given him transcending Common nature, he should now be made Worse than himself,
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even as the beast that perisheth.
even as the beast that Perishes.
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Consider this corruption, and know it is a thing that makes you loathsome in Gods sight.
Consider this corruption, and know it is a thing that makes you loathsome in God's sighed.
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For this, Tit. 1. ult. Men are called Abominable:
For this, Tit. 1. ult. Men Are called Abominable:
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that is, men that God abhors, as you abhorre the snuffe of a candle, or name any filthy thing your nature abhors;
that is, men that God abhors, as you abhor the snuff of a candle, or name any filthy thing your nature abhors;
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such is the nature of men to God.
such is the nature of men to God.
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You know how we hate Toads and Serpents for their loathsome poisonfull nature, though they doe us no hurt.
You know how we hate Toads and Serpents for their loathsome poisonful nature, though they do us no hurt.
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Now God lookes on the corruption of our nature, as we looke on Toads that are contrary to us, against which we have an Antipathie.
Now God looks on the corruption of our nature, as we look on Toads that Are contrary to us, against which we have an Antipathy.
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It is disputed by the Schoole-men, whether this be unum peccatum, one sin or moe, we may easily answer it:
It is disputed by the Schoolmen, whither this be Unum peccatum, one since or more, we may Easily answer it:
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It is one in act, one in essence, but many in vertue, and power, and efficacie.
It is one in act, one in essence, but many in virtue, and power, and efficacy.
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As a seed is one individuall, but it is many, as many branches may arise from it:
As a seed is one Individu, but it is many, as many branches may arise from it:
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As Drunkennesse, (which will better expresse it) is but one fault, but it disorders the whole man,
As drunkenness, (which will better express it) is but one fault, but it disorders the Whole man,
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neither the head, nor the feet, nor the reason is excluded:
neither the head, nor the feet, nor the reason is excluded:
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So originall sin, though it be but one sin, yet it distempers the whole man, it sets the whol• soule out of order.
So original since, though it be but one since, yet it distempers the Whole man, it sets the whol• soul out of order.
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And when the Instrument the heart, is out of tune, every sound, every action is unsavoury,
And when the Instrument the heart, is out of tune, every found, every actium is unsavoury,
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and sinfull, and thus should you looke upon your selves.
and sinful, and thus should you look upon your selves.
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It is further disputed, whether this be privative or positive, likewise I answer, It is only privative, it is nothing but a meere want of righteousnesse:
It is further disputed, whither this be privative or positive, likewise I answer, It is only privative, it is nothing but a mere want of righteousness:
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But seeing it fals upon an active subject, as the soule of man is, which is never idle, but ever stirring;
But seeing it falls upon an active Subject, as the soul of man is, which is never idle, but ever stirring;
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thence it comes that the habites and fruits thereof are active and positive.
thence it comes that the habits and fruits thereof Are active and positive.
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It is true, the want of sight to guide, is enough to cause errour, but the vigour of nature is enough to make it positive.
It is true, the want of sighed to guide, is enough to cause error, but the vigour of nature is enough to make it positive.
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Therefore Divines say well, It is not only compared to Darknesse, which is a meere privation of light,
Therefore Divines say well, It is not only compared to Darkness, which is a mere privation of Light,
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but to sicknesse, where is not only want of health, but corrupt humours which are contrary to health.
but to sickness, where is not only want of health, but corrupt humours which Are contrary to health.
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That is the first thing to be considered, even the corruption of Nature which is in you, which will exceedingly aggravate sin,
That is the First thing to be considered, even the corruption of Nature which is in you, which will exceedingly aggravate since,
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as I have shewed heretofore, and shall more largely hereafter have occasion to speake of it,
as I have showed heretofore, and shall more largely hereafter have occasion to speak of it,
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Therefore I will say no more of it now, but so much shall serve for the generall Originall corruption that is in us.
Therefore I will say no more of it now, but so much shall serve for the general Original corruption that is in us.
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And now we will come to the particular faculties, and will shew how they are corrupted, that we may know our selves,
And now we will come to the particular faculties, and will show how they Are corrupted, that we may know our selves,
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and the truth of this point, which I am to prove, that the nature of man is full of all impiety and wickednesse.
and the truth of this point, which I am to prove, that the nature of man is full of all impiety and wickedness.
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And first, we will begin with the Vnderstanding or minde of a man.
And First, we will begin with the Understanding or mind of a man.
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In this, marke first the Vanity of it, How ready it is to attend to trifles;
In this, mark First the Vanity of it, How ready it is to attend to trifles;
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which was the disposition that the Apostle found fault with in his Epistle to Timothy and others, That they gave themselves to Fables,
which was the disposition that the Apostle found fault with in his Epistle to Timothy and Others, That they gave themselves to Fables,
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and Genealogies, and this is in every man by nature.and Genealogies, and this is in every man by nature.
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How full of questions were the Schoole-men? and so every man is ready to turne Religion into questions of curiosities, which shewes a sicknesse in the understanding, it sets a man on worke to finde out what is propounded to it, that hee may not lose his labour.
How full of questions were the Schoolmen? and so every man is ready to turn Religion into questions of curiosities, which shows a sickness in the understanding, it sets a man on work to find out what is propounded to it, that he may not loose his labour.
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And thence come so many errors, this is the vanity of the mind.
And thence come so many errors, this is the vanity of the mind.
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The Lord knoweth the thoughts of men (sayth the Psalmist) that they are vanitie. And this should humble us, that our minds are no more ready to attend the meanes of salvation.The Lord Knoweth the thoughts of men (say the Psalmist) that they Are vanity. And this should humble us, that our minds Are no more ready to attend the means of salvation.
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As the Schoole-men spent themselves in idle speculations, so are we ready to attend to idle questions,
As the Schoolmen spent themselves in idle speculations, so Are we ready to attend to idle questions,
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but that which is wholesome and sound we neglect.
but that which is wholesome and found we neglect.
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Secondly, consider the blindnesse of the minde, we are unwilling to learne, and so long must needs be in an Errour, Secondly, Consider the blindness of the mind, we Are unwilling to Learn, and so long must needs be in an Error,
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and not come to the knowledge of the Lord. To other things we are forward enough, but to doe well we have no understanding.
and not come to the knowledge of the Lord. To other things we Are forward enough, but to do well we have no understanding.
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Therefore it is, that men continue ignorant, notwithstanding so much preaching;
Therefore it is, that men continue ignorant, notwithstanding so much preaching;
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when they learne other Arts, they are quick and dexterous, but in the things belonging to Salvation,
when they Learn other Arts, they Are quick and dexterous, but in the things belonging to Salvation,
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how ignorant doe they continue? The Schoole-men give a good reason of it, and we may take it from them;
how ignorant do they continue? The Schoolmen give a good reason of it, and we may take it from them;
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because spirituall light is above us, it transcends us, we have not enough in us to see spirituall objects,
Because spiritual Light is above us, it transcends us, we have not enough in us to see spiritual objects,
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for they be supernaturall, and above our reach, but other things are proportionable to us;
for they be supernatural, and above our reach, but other things Are proportionable to us;
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Bats and Owles in the night can see well, because the glimmering light, and their weake eyes agree well together:
Bats and Owls in the night can see well, Because the glimmering Light, and their weak eyes agree well together:
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So can we discerne vaine things, but things truly spirituall we doe not: 1 Cor. 2.14. Spirituall things must be discerned by spirituall light, A naturall man cannot conceive of them ;
So can we discern vain things, but things truly spiritual we do not: 1 Cor. 2.14. Spiritual things must be discerned by spiritual Light, A natural man cannot conceive of them;
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Why? They are spiritually discerned, that is, they are above him, and his nature is not able to reach them.
Why? They Are spiritually discerned, that is, they Are above him, and his nature is not able to reach them.
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Consider that blindnesse in the understanding, that unaptnesse, how quicke and ready men are to bring their owne ends to passe? How wise are they for other things? but they desire not to come to the knowledge of the Truth,
Consider that blindness in the understanding, that unaptness, how quick and ready men Are to bring their own ends to pass? How wise Are they for other things? but they desire not to come to the knowledge of the Truth,
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and when they apply themselves to it, they profit not by it. Adde to this blindnesse the unteachablenesse of the understanding, the resistance that is in it;
and when they apply themselves to it, they profit not by it. Add to this blindness the Unteachableness of the understanding, the resistance that is in it;
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for it is not a simple blindnesse, but a resistance of the Truth, and an unaptnesse to receive it.
for it is not a simple blindness, but a resistance of the Truth, and an unaptness to receive it.
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Now this is distinct from the second, which you may see by this comparison.
Now this is distinct from the second, which you may see by this comparison.
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The aire is darke, but it is fit to receive light, if the Sun cast light into it;
The air is dark, but it is fit to receive Light, if the Sun cast Light into it;
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but the understanding of a man is not so, it is not fit to receive light, but resists it.
but the understanding of a man is not so, it is not fit to receive Light, but resists it.
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Philosophers were wont to say, that the Soule, the Minde of a man, is, Rasa Tabula, that having nothing written on it, it is a Table of wax to any thing that is evill,
Philosophers were wont to say, that the Soul, the Mind of a man, is, Rasa Tabula, that having nothing written on it, it is a Table of wax to any thing that is evil,
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and will receive a quicke impression, but a Table of Flint, of Adamant, to any thing that is good.
and will receive a quick impression, but a Table of Flint, of Adamant, to any thing that is good.
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Therefore the mighty God must write his Law in our hearts, for we want that which is good,
Therefore the mighty God must write his Law in our hearts, for we want that which is good,
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and are of our selves unteachable. And therefore this disadvantage we have that preach the Gospell, above others.
and Are of our selves unteachable. And Therefore this disadvantage we have that preach the Gospel, above Others.
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If an Astronomer come and tell a Countryman, that a Starre were bigger than the earth, it would seeme a strange position at the first hearing,
If an Astronomer come and tell a Countryman, that a Star were bigger than the earth, it would seem a strange position At the First hearing,
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but if he might have liberty to deale with him, and to demonstrate his Grounds, he might make him to beleeve it,
but if he might have liberty to deal with him, and to demonstrate his Grounds, he might make him to believe it,
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and to see reason for it:
and to see reason for it:
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But we cannot doe so, we can only propound things to Faith, and there is not only a blindnesse in men,
But we cannot do so, we can only propound things to Faith, and there is not only a blindness in men,
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but an unteachablenesse, and resistance against the Truth. Adde to this the incredulity of the understanding, how unapt it is to beleeve.
but an Unteachableness, and resistance against the Truth. Add to this the incredulity of the understanding, how unapt it is to believe.
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In other things it is too credulous, and apt to beleeve, and to be deceived with false tales and idle stories; In other things it is too credulous, and apt to believe, and to be deceived with false tales and idle stories;
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but come to the Scripture, doubts and questions arise. Therefore, this unaptnesse of the minde to beleeve, is to be considered.
but come to the Scripture, doubts and questions arise. Therefore, this unaptness of the mind to believe, is to be considered.
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This I take to be the meaning of that, 2 Cor. 4.4. where it is said, The god of this world hath blinded the minds of them which beleeve not:
This I take to be the meaning of that, 2 Cor. 4.4. where it is said, The god of this world hath blinded the minds of them which believe not:
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As if he had said, The light of the Gospell is cleare, you may as well see the light of it,
As if he had said, The Light of the Gospel is clear, you may as well see the Light of it,
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as you see the light of the Sunne at noone-day, but the god of this world hath blinded your eyes, not by a privative extinction of the light,
as you see the Light of the Sun At noonday, but the god of this world hath blinded your eyes, not by a privative extinction of the Light,
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for that is more than the Devill can doe, but by a positive blindnesse, a positive ignorance, that is, the Devill tels you something against it, and that you beleeve:
for that is more than the devil can do, but by a positive blindness, a positive ignorance, that is, the devil tells you something against it, and that you believe:
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And that is our nature, we are more ready to beleeve the Devill than God.
And that is our nature, we Are more ready to believe the devil than God.
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This may seeme strange, yet Eve you know did it, and that sinne is transmitted to all our natures, wee are ready to beleeve false suggestions against the Truth, which weaken faith rather than the sure Word of God.
This may seem strange, yet Eve you know did it, and that sin is transmitted to all our nature's, we Are ready to believe false suggestions against the Truth, which weaken faith rather than the sure Word of God.
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Last of all, adde to all this the Enmity of the understanding, which is more than all the rest. Rom. 8.7. The carnall minde is Enmitie against God: Last of all, add to all this the Enmity of the understanding, which is more than all the rest. Rom. 8.7. The carnal mind is Enmity against God:
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That is, the understanding is not onely vaine, ready to pitch on idle speculataions, and not onely blinde, ready to resist,
That is, the understanding is not only vain, ready to pitch on idle speculataions, and not only blind, ready to resist,
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and not onely slow and backward to beleeve, but it is an Enemie, and fights against the Truth;
and not only slow and backward to believe, but it is an Enemy, and fights against the Truth;
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and the reason is in these words: It is Enmity, and why? It is not subject to the Law of God, neither indeed can be ;
and the reason is in these words: It is Enmity, and why? It is not Subject to the Law of God, neither indeed can be;
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and therefore, it is an Enemy, that is, when the mind of a man lookes on the exactnesse,
and Therefore, it is an Enemy, that is, when the mind of a man looks on the exactness,
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and strictnesse of holinesse and purenesse that God requires, he doth not meane to be subject to it;
and strictness of holiness and pureness that God requires, he does not mean to be Subject to it;
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and seeing he will not be subject to it, he resists it, fights against it as an Enemy, lookes on it,
and seeing he will not be Subject to it, he resists it, fights against it as an Enemy, looks on it,
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as a thing contrary to him;
as a thing contrary to him;
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did it give more liberty, he would be ready to embrace it, and thinke well of it;
did it give more liberty, he would be ready to embrace it, and think well of it;
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but because it is too strict, he breaks these cords, and casts them away, and fights against the Truth,
but Because it is too strict, he breaks these cords, and Cast them away, and fights against the Truth,
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and this is the nature of every man.
and this is the nature of every man.
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Now when we say the wisdome of th• flesh is Enmity, we doe not say that men oppose the Truth,
Now when we say the Wisdom of th• Flesh is Enmity, we do not say that men oppose the Truth,
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for there is not any Truth in Divinity, but a man may fully embrace and assent to it,
for there is not any Truth in Divinity, but a man may Fully embrace and assent to it,
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and yet be an Enemy to Holinesse, to the Image of God stamped therein, to the saving knowledge, that is, the saving manner of knowing the Truths he assents to.
and yet be an Enemy to Holiness, to the Image of God stamped therein, to the Saving knowledge, that is, the Saving manner of knowing the Truths he assents to.
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Therefore the Apostle saith, Many know much, but nothing as they ought to know: So many may know these spirituall Truths, and confesse them to be good in themselves,
Therefore the Apostle Says, Many know much, but nothing as they ought to know: So many may know these spiritual Truths, and confess them to be good in themselves,
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and yet may have a reluctance against them, a distaste of them, they savour not the things they understand.
and yet may have a reluctance against them, a distaste of them, they savour not the things they understand.
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Tit. 1. ult. They are to every good work reprobate ;Tit. 1. ult. They Are to every good work Reprobate;
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which I take not to be meant passively, but actively, that is, men that cannot judge aright of any work, that looke not on it with a right eye,
which I take not to be meant passively, but actively, that is, men that cannot judge aright of any work, that look not on it with a right eye,
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as a thing lovely, and imitable, as right and good, but in this regard they strive against it.
as a thing lovely, and imitable, as right and good, but in this regard they strive against it.
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Therefore, the Apostle speakes of some that exalt themselves against the knowledge of the truth ;
Therefore, the Apostle speaks of Some that exalt themselves against the knowledge of the truth;
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that is, that fight and defend themselves against it, that speake evill of the things they know, (for they know them, else they would never speake of them) but they know them not so,
that is, that fight and defend themselves against it, that speak evil of the things they know, (for they know them, Else they would never speak of them) but they know them not so,
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as to love them, and delight in them;
as to love them, and delight in them;
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therefore they resist, and fortifie themselves against the wayes of God, against the strictnesse and holinesse that God requires,
Therefore they resist, and fortify themselves against the ways of God, against the strictness and holiness that God requires,
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and perswade themselves to thinke amisse of them, that they need not to be so exact:
and persuade themselves to think amiss of them, that they need not to be so exact:
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This is the nature of every man, and the Enmity of the understanding.
This is the nature of every man, and the Enmity of the understanding.
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And now my brethren, if the understanding be thus bad, thinke it is no small matter,
And now my brothers, if the understanding be thus bad, think it is no small matter,
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if the light that is in thee be darknesse, how great is that darknesse? The understanding is that that must guide thee,
if the Light that is in thee be darkness, how great is that darkness? The understanding is that that must guide thee,
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and when the stearne is out of order, when the Auriga, the Waggoner is blind, or amisse, and sees not the right way, think what a case you are in.
and when the stern is out of order, when the Auriga, the Wagoner is blind, or amiss, and sees not the right Way, think what a case you Are in.
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But you will say this is Ignorance.
But you will say this is Ignorance.
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But is not this of great Consequence? When a man is blinde he knowes not whither he goes, he is altogether a stranger from the life of God:
But is not this of great Consequence? When a man is blind he knows not whither he Goes, he is altogether a stranger from the life of God:
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Therefore first let this humble you, labour to see how your mindes are full of wickednesse, and unrighteousnesse.
Therefore First let this humble you, labour to see how your minds Are full of wickedness, and unrighteousness.
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Secondly, let us come to the will, and you shall finde that to be no lesse corrupt than the understanding; Secondly, let us come to the will, and you shall find that to be no less corrupt than the understanding;
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for the will takes every thing as the understanding presents it;
for the will Takes every thing as the understanding presents it;
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and if the understanding, the minde of a man be thus corrupted, the will must needs be corrupted.
and if the understanding, the mind of a man be thus corrupted, the will must needs be corrupted.
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As a man that lookes thorow a coloured glasse, every thing he sees is coloured;
As a man that looks thorough a coloured glass, every thing he sees is coloured;
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or as a man that hath his Pallate possest with a vicious humour, every thing seemes bitter according to the humour:
or as a man that hath his Palate possessed with a vicious humour, every thing seems bitter according to the humour:
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so the will of man sees every thing thorow the understanding, as we see thorow a glasse,
so the will of man sees every thing thorough the understanding, as we see thorough a glass,
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but (Seeing) is not so proper a word to expresse it:
but (Seeing) is not so proper a word to express it:
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the understanding tastes things, it is as the pallate is to the stomacke, when it is out of order, it perverts the wayes of God, it sees no such beautie, nor excellencie in them;
the understanding tastes things, it is as the palate is to the stomach, when it is out of order, it perverts the ways of God, it sees no such beauty, nor excellency in them;
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and the will disposes of it selfe accordingly.
and the will disposes of it self accordingly.
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Now you shall finde that the understanding reckons the wayes of God both Enmity and folly,
Now you shall find that the understanding reckons the ways of God both Enmity and folly,
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and godly men to be partly fooles, and partly Enemies, and contrary to them.
and godly men to be partly Fools, and partly Enemies, and contrary to them.
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Therefore you shall finde a disposition, an affection, a frame of the will to answer that, mingled partly of hatred,
Therefore you shall find a disposition, an affection, a frame of the will to answer that, mingled partly of hatred,
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and partly of contempt, and a man partly hates, and partly contemnes, and thinks light of holinesse:
and partly of contempt, and a man partly hates, and partly contemnes, and thinks Light of holiness:
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And this is the disposition of the will of every man before Regeneration, I say, the holinesse described in the pure Word of God,
And this is the disposition of the will of every man before Regeneration, I say, the holiness described in the pure Word of God,
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and expressed in the lives of the Saints, he partly hates as a thing contrary to him,
and expressed in the lives of the Saints, he partly hates as a thing contrary to him,
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and partly contemns it as folly.
and partly contemns it as folly.
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But we will shew you the particulars of the will, as we did of the understanding.
But we will show you the particulars of the will, as we did of the understanding.
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Therefore, first consider the Contrariety of the will, it is contrary to God in all things;
Therefore, First Consider the Contrariety of the will, it is contrary to God in all things;
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looke what Gods will is in any thing, you shall finde your will contradicting it, and going a contrary way:
look what God's will is in any thing, you shall find your will contradicting it, and going a contrary Way:
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It is said of the Iewes, as a thing that exceedingly aggravated their sin, and the miserable Condition they were in, they were contrary to all men;
It is said of the Iewes, as a thing that exceedingly aggravated their since, and the miserable Condition they were in, they were contrary to all men;
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and if it be so much to be contrary to men, what is it to be contrary to God, to resist him, to goe against him? and yet what hee will have done, that we will not doe;
and if it be so much to be contrary to men, what is it to be contrary to God, to resist him, to go against him? and yet what he will have done, that we will not do;
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and what he will not have done, that we doe, that is the disposition of our will.
and what he will not have done, that we do, that is the disposition of our will.
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Secondly, consider the Pride of the will, how ready it is to exalt it selfe above its measure, Secondly, Consider the Pride of the will, how ready it is to exalt it self above its measure,
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for the will of man should be a dependant will, a subject will, waiting on God,
for the will of man should be a dependant will, a Subject will, waiting on God,
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as the servant waits on the master, or as the hand-maid waits on her mistresse, that is, a mans will should be disposed in every thing as God pleases.
as the servant waits on the master, or as the handmaid waits on her mistress, that is, a men will should be disposed in every thing as God Pleases.
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If hee will have him to be poore, in disgrace, or in a lower place and condition, the will should be subject,
If he will have him to be poor, in disgrace, or in a lower place and condition, the will should be Subject,
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for we must remember, GOD is the Creator, we are creatures, and must be subject to the will of the Creator;
for we must Remember, GOD is the Creator, we Are creatures, and must be Subject to the will of the Creator;
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but our Will will not stoope to Gods Will: As Adam would be in another condition than God had placed him in;
but our Will will not stoop to God's Will: As Adam would be in Another condition than God had placed him in;
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so we exalt our selves aboue measure, we are not content to be disposed of, to be carried from condition to condition, to have our affaires ordered as God pleases, wee will have plots and projects of our owne, we will shape out our owne Condition, else we murmure and are discontent,
so we exalt our selves above measure, we Are not content to be disposed of, to be carried from condition to condition, to have our affairs ordered as God Pleases, we will have plots and projects of our own, we will shape out our own Condition, Else we murmur and Are discontent,
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and that is the pride of the will.
and that is the pride of the will.
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Thirdly, consider the Inconstancie of the will, the weaknesse of it in good things, and its peremptorinesse in evill; Thirdly, Consider the Inconstancy of the will, the weakness of it in good things, and its peremptoriness in evil;
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in good things our resolutions are weake and inconstant, and as bubles come to nothing; but in evill things we are stiffe and peremptory, and will doe what we list.
in good things our resolutions Are weak and inconstant, and as bubbles come to nothing; but in evil things we Are stiff and peremptory, and will do what we list.
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Our tongues are our owne, we will use them, Who is Lord over us? This is the nature of men, they sweare and breake the Sabbath, they doe it,Our tongues Are our own, we will use them, Who is Lord over us? This is the nature of men, they swear and break the Sabbath, they do it,
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and will doe it, though they say it not in words, yet God lookes on it, and sees it;
and will do it, though they say it not in words, yet God looks on it, and sees it;
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many purposes they have, they will change their courses;
many Purposes they have, they will change their courses;
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but what come they to? It is but by accident, when the wind is in that corner,
but what come they to? It is but by accident, when the wind is in that corner,
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when the weathercocke stands that way, so that there is no constancie in our wils.
when the weathercock Stands that Way, so that there is no constancy in our wills.
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Againe, marke the Disobedience of our will, and that is not a small thing, that is the great and proper fault of the will, that it is disobedient to God, that is,
Again, mark the Disobedience of our will, and that is not a small thing, that is the great and proper fault of the will, that it is disobedient to God, that is,
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when God commands a thing, and sayes, this I will have done, for the will to be disobedient to it, negligent of it, is a great and fearefull sin, the eating of the forbidden fruit was unlawfull,
when God commands a thing, and Says, this I will have done, for the will to be disobedient to it, negligent of it, is a great and fearful since, the eating of the forbidden fruit was unlawful,
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because God commanded Adam the contrary;
Because God commanded Adam the contrary;
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If Gods command be on the least thing, the neglect of it makes it a disobedience;
If God's command be on the least thing, the neglect of it makes it a disobedience;
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when God came to Adam, saith he, Hast thou eaten of the Tree concerning which I have said, thou shalt not eat of it? That is, hast thou beene disobedient? Hast thou broken my Commandement? You see what followed on it.
when God Come to Adam, Says he, Hast thou eaten of the Tree Concerning which I have said, thou shalt not eat of it? That is, hast thou been disobedient? Hast thou broken my Commandment? You see what followed on it.
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So Saul, when God bade him destroy the Amalekites, you would not reckon it a great sinne to save a few Cattell alive;
So Saul, when God bade him destroy the Amalekites, you would not reckon it a great sin to save a few Cattle alive;
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but because God commanded the contrary, the fault was great.
but Because God commanded the contrary, the fault was great.
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So the Prophet, 1 King. 13. One would not thinke it to be a great matter for him to goe that way or the other:
So the Prophet, 1 King. 13. One would not think it to be a great matter for him to go that Way or the other:
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yet because he went that way, God sent a Lion that devoured him.
yet Because he went that Way, God sent a lion that devoured him.
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The sin of Disobedience you may thinke a small thing, no man thinks it so grosse a sin as Idolatry, Adultery, and Murther;
The since of Disobedience you may think a small thing, no man thinks it so gross a since as Idolatry, Adultery, and Murder;
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but see how God judgeth of it, 1 Sam. 15. 23. Rebellion is as the sinne of witchcraft, and stubbornenesse is as Iniquity and Idolatry, that is, thou thinkest it no great matter to save as few cattell,
but see how God Judgeth of it, 1 Sam. 15. 23. Rebellion is as the sin of witchcraft, and stubbornenesse is as Iniquity and Idolatry, that is, thou Thinkest it not great matter to save as few cattle,
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and to keep the King alive, though thou destroyest all the rest:
and to keep the King alive, though thou destroyest all the rest:
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thou thinkest it a small thing, but it is not so, looke what thou thinkest of the sinne of Witchcraft and Idolatry, such is Disobedience.
thou Thinkest it a small thing, but it is not so, look what thou Thinkest of the sin of Witchcraft and Idolatry, such is Disobedience.
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Now let men apply this to themselves, looke what is revealed to you to be a sin, I know this is a sin, I know it is Gods command not to commit it;
Now let men apply this to themselves, look what is revealed to you to be a since, I know this is a since, I know it is God's command not to commit it;
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if thou fall into it, it is now a Disobedience, as Adams was, and as Sauls was,
if thou fallen into it, it is now a Disobedience, as Adams was, and as Saul's was,
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and as the Prophets was, and consider how God will take it; you see how he dealt with them.
and as the prophets was, and Consider how God will take it; you see how he dealt with them.
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Come to particulars, doe you not know, it is his Command you should not sweare, not only greater,
Come to particulars, do you not know, it is his Command you should not swear, not only greater,
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but lesser oaths? To keepe the Sabbath, to keepe your vessels pure, your bodies cleane, for they are the Temples of God,
but lesser Oaths? To keep the Sabbath, to keep your vessels pure, your bodies clean, for they Are the Temples of God,
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and therefore that you ought not to defile them with any uncleannesse, Drunkennesse, or Gluttony:
and Therefore that you ought not to defile them with any uncleanness, drunkenness, or Gluttony:
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Doe not you know, he commands that you should be constant in prayer, that you performe it constantly,
Do not you know, he commands that you should be constant in prayer, that you perform it constantly,
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and earnestly, and fervently? Now consider what Disobedience is;
and earnestly, and fervently? Now Consider what Disobedience is;
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Remember that speech, Hast thou eaten of the Tree concerning which I commanded, saying, Thou shalt not eat of it? This is the Disobedience of mans will, labour to see this,
remember that speech, Hast thou eaten of the Tree Concerning which I commanded, saying, Thou shalt not eat of it? This is the Disobedience of men will, labour to see this,
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how apt thy will is to breake the Commandements of God, and how in this respect thy nature is full of all unrighteousnesse, and ungodlinesse.
how apt thy will is to break the commandments of God, and how in this respect thy nature is full of all unrighteousness, and ungodliness.
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Next we will come to the Memory, and you shall finde that out of order likewise, that the things God commands us to remember, those we are exceeding ready to forget,
Next we will come to the Memory, and you shall find that out of order likewise, that the things God commands us to Remember, those we Are exceeding ready to forget,
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and the things we should forget, we are too ready to remember, wherein I will be briefe.
and the things we should forget, we Are too ready to Remember, wherein I will be brief.
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First, for the things he commands us, he doth command, Remember thy Creator in the dayes of thy youth.
First, for the things he commands us, he does command, remember thy Creator in the days of thy youth.
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In your youth you shall serve me, and yet how apt is youth to forget God? And for the Sabbath he bids us Remember to keepe holy the Sabbath day:
In your youth you shall serve me, and yet how apt is youth to forget God? And for the Sabbath he bids us remember to keep holy the Sabbath day:
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How apt are we to neglect it, to disobey it? it is out of our minds. So Psal. 78.11. He would have his wondrous workes, and the great Acts he did for the children of Israel, Remembred, but they remembred not (saith hee) his wonders in Aegypt.
How apt Are we to neglect it, to disobey it? it is out of our minds. So Psalm 78.11. He would have his wondrous works, and the great Acts he did for the children of Israel, Remembered, but they remembered not (Says he) his wonders in Egypt.
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And so we may go through any thing else, Hebr. 12. You have forgot the Consolations, &c. Againe, wee are ready to remember what God bids us to forget.
And so we may go through any thing Else, Hebrew 12. You have forgotten the Consolations, etc. Again, we Are ready to Remember what God bids us to forget.
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We are apt to remember Injuries, yea, one Injury will be thought on more than many yeares good service, or many good turnes.
We Are apt to Remember Injuries, yea, one Injury will be Thought on more than many Years good service, or many good turns.
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We should not do thus, but should remember the benefits from God and man for the encrease of love.
We should not do thus, but should Remember the benefits from God and man for the increase of love.
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So Idle tales we are ready to remember, but good things, though they be accompanied with the motion,
So Idle tales we Are ready to Remember, but good things, though they be accompanied with the motion,
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and quickening of the spirit goe out like sparkes in wet tinder, they goe out againe quickly,
and quickening of the Spirit go out like sparks in wet tinder, they go out again quickly,
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as if they had not beene.
as if they had not been.
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So for hearing the Word, Iam. 1. we are called forgetfull hearers, when we are about that duty,
So for hearing the Word, Iam. 1. we Are called forgetful hearers, when we Are about that duty,
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if a tale be told us in a Sermon that we can remember, but what is profitable and wholesome, that we forget.
if a tale be told us in a Sermon that we can Remember, but what is profitable and wholesome, that we forget.
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Our minds are like strainers, all the milke passes thorow them;
Our minds Are like strainers, all the milk passes thorough them;
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that that we should grow by, that which is wholesome, and necessary for nourishment runs thorow, but the drosse remaines:
that that we should grow by, that which is wholesome, and necessary for nourishment runs thorough, but the dross remains:
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Trifles and vaine things we can remember, and carry away with us, and this is the sinfulnesse of our memories.
Trifles and vain things we can Remember, and carry away with us, and this is the sinfulness of our memories.
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You may call it weaknesse of memory, and may thinke that it is not so great a matter.
You may call it weakness of memory, and may think that it is not so great a matter.
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No, it is not the infirmity of thy memory, but the corruption of thy nature,
No, it is not the infirmity of thy memory, but the corruption of thy nature,
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if we forget other things as much, it were another case, but because holy things are spirituall,
if we forget other things as much, it were Another case, but Because holy things Are spiritual,
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and the frame of the heart is nought, our corrupt ill disposition makes us ready to forget them;
and the frame of the heart is nought, our corrupt ill disposition makes us ready to forget them;
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and more than that, there is a carelesnesse in our minds, we regard not the things of God,
and more than that, there is a carelessness in our minds, we regard not the things of God,
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but every vanity we regard, and our minde is instant thereon, and that is the reason we remember it,
but every vanity we regard, and our mind is instant thereon, and that is the reason we Remember it,
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but forget the things that concerne God, and our Salvation. Come we from the Memory to the Conscience.
but forget the things that concern God, and our Salvation. Come we from the Memory to the Conscience.
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The Conscience of a man is that which should have life;
The Conscience of a man is that which should have life;
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It should be like Iobs last messengers, to bring us word that all the rest is dead:
It should be like Jobs last messengers, to bring us word that all the rest is dead:
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There should be a remaining light of Conscience to tell us that all the rest of our faculties are dead, disordered,
There should be a remaining Light of Conscience to tell us that all the rest of our faculties Are dead, disordered,
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and corrupted, but looke upon the Conscience, you shall see how short it is in that which belongs to it,
and corrupted, but look upon the Conscience, you shall see how short it is in that which belongs to it,
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and it is a great matter to have that out of order. There be but three Acts of the Conscience, and it is disordered in them all.
and it is a great matter to have that out of order. There be but three Acts of the Conscience, and it is disordered in them all.
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The first Act of the Conscience is to be a Remembrancer, to be a faithfull Register, to set all downe,
The First Act of the Conscience is to be a Remembrancer, to be a faithful Register, to Set all down,
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and to present it to us, but it is a false Register; like the Steward in Luke, that when there were hundreds, set downe fifties:
and to present it to us, but it is a false Register; like the Steward in Lycia, that when there were hundreds, Set down fifties:
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So the Conscience sets downe things by halfes, it thinkes not what is done, it recals them not;
So the Conscience sets down things by halves, it thinks not what is done, it recalls them not;
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if it were as it should be, it would recall our sins, and their Circumstances, in another manner than they doe:
if it were as it should be, it would Recall our Sins, and their circumstances, in Another manner than they do:
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And so is in that regard corrupt.
And so is in that regard corrupt.
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The second Act or office of Conscience, is, to instigate to good, and to restraine from evill, but in this you shall finde it exceedingly corrupted.
The second Act or office of Conscience, is, to instigate to good, and to restrain from evil, but in this you shall find it exceedingly corrupted.
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In this Act there be three Vertues which should be in the Conscience. The first is Clearnesse ;
In this Act there be three Virtues which should be in the Conscience. The First is Clearness;
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the Conscience should be so cleare as to see all things that are amisse, but in this it sailes exceedingly, Tit. 1. It is said, Their minde and Conscience are defiled, marke that;
the Conscience should be so clear as to see all things that Are amiss, but in this it sails exceedingly, Tit. 1. It is said, Their mind and Conscience Are defiled, mark that;
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looke as in a Glasse, which is in it selfe cleare, when it shall be covered with dust, it showes nothing, it presents not things clearely,
look as in a Glass, which is in it self clear, when it shall be covered with dust, it shows nothing, it presents not things clearly,
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for it is defiled, so the Conscience of man should be cleare as a bright looking-glasse, that should present every thing that is amisse in a mans heart or life,
for it is defiled, so the Conscience of man should be clear as a bright Looking glass, that should present every thing that is amiss in a men heart or life,
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but it is defiled, and you can see nothing by it.
but it is defiled, and you can see nothing by it.
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The second vertue in this Act of Conscience is, as to see sins clearely, so to feele them, to be sensible of them: The second virtue in this Act of Conscience is, as to see Sins clearly, so to feel them, to be sensible of them:
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like a fine flesh which is sensible of the least prick, or like the eye that is sensible of the least mote.
like a fine Flesh which is sensible of the least prick, or like the eye that is sensible of the least mote.
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Now in this it failes more than in the other;
Now in this it fails more than in the other;
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there is a brawninesse growne over the Conscience, and in some it hath lost all sense,
there is a brawniness grown over the Conscience, and in Some it hath lost all sense,
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and therein you may see the Corruption of it.
and therein you may see the Corruption of it.
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If you looke to the Glasse, and there finde swearing to be a sin, you are not sensible of it, you feele it not.
If you look to the Glass, and there find swearing to be a since, you Are not sensible of it, you feel it not.
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But there is a third Vertue wherein it failes more than in these two. But there is a third Virtue wherein it fails more than in these two.
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It should stir us up, and give us no rest, till it had constrained us to doe the good thing God commands,
It should stir us up, and give us no rest, till it had constrained us to do the good thing God commands,
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and restrained us from the Evill he forbids, it should awaken us, but it being dull and sleepie, stirres up sometimes good purposes, thereby awaking us,
and restrained us from the Evil he forbids, it should awaken us, but it being dull and sleepy, stirs up sometime good Purposes, thereby awaking us,
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but it lets us fall asleepe againe; we can rest in sin, we can sin, and our minds be quiet in it,
but it lets us fallen asleep again; we can rest in since, we can sin, and our minds be quiet in it,
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and can put off our turning to God. This is a great Corruption of the Conscience which should amaze us:
and can put off our turning to God. This is a great Corruption of the Conscience which should amaze us:
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This is the sinfulnesse of it, which should perswade us that our natures are full of all unrighteousnesse and ungodlinesse.
This is the sinfulness of it, which should persuade us that our nature's Are full of all unrighteousness and ungodliness.
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Last of all, the third office or Act of the Conscience, is, to accuse aright, and excuse, and in this we shall see it failes as much as, Last of all, the third office or Act of the Conscience, is, to accuse aright, and excuse, and in this we shall see it fails as much as,
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or more than in any of the other. But you will say, the Conscience is ready enough to accuse;
or more than in any of the other. But you will say, the Conscience is ready enough to accuse;
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it is true, but the light it hath, by which it is able to see sin,
it is true, but the Light it hath, by which it is able to see since,
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and to accuse us for sin, it abuses, and perverts to a wrong end, for this you shall finde in the Conscience when we preach the Law,
and to accuse us for since, it Abuses, and perverts to a wrong end, for this you shall find in the Conscience when we preach the Law,
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and the Conscience should joyne with us to accuse, then it excuses, making every thing seeme small and little.
and the Conscience should join with us to accuse, then it excuses, making every thing seem small and little.
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And againe, when we preach the Gospel, and the Conscience should excuse, then it accuses; my sins are so great and many, that there is no mercy for me.
And again, when we preach the Gospel, and the Conscience should excuse, then it accuses; my Sins Are so great and many, that there is no mercy for me.
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And this perverting of the light, this excusing, when it should accuse;
And this perverting of the Light, this excusing, when it should accuse;
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and this accusing, when it should excuse, causeth us, Declinare Ictum, to scape the blow of Law and Gospell,
and this accusing, when it should excuse, Causes us, Declinare Ictum, to escape the blow of Law and Gospel,
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and we are robbed of the fruit of both, because the Conscience doth not his part aright.
and we Are robbed of the fruit of both, Because the Conscience does not his part aright.
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And so you may see how farre off you are from a good Conscience.
And so you may see how Far off you Are from a good Conscience.
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But, you will say, I doe many things in secret out of Conscience, and I hope it is not so much corrupted?
But, you will say, I do many things in secret out of Conscience, and I hope it is not so much corrupted?
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I will adde this then to that I said before, you must know it is not a good Conscience which only suppresseth and restraineth from evill.
I will add this then to that I said before, you must know it is not a good Conscience which only suppresses and restraineth from evil.
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The matter is, in what termes it stands with God;
The matter is, in what terms it Stands with God;
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If it looke on God, as a chast loving wife lookes on her husband, or a son on the father, that out of reverent loving respects, feares to offend him,
If it look on God, as a chaste loving wife looks on her husband, or a son on the father, that out of reverend loving respects, fears to offend him,
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because they prize their favour more, than any mans favour in the world, and after this manner restraines, it is a good Conscience;
Because they prize their favour more, than any men favour in the world, and After this manner restrains, it is a good Conscience;
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but if it restraine us, as a servant is restrained under an hard master, or as a theefe under the Iudge, trembling at his word, at his Iudgement, this is not a good Conscience.
but if it restrain us, as a servant is restrained under an hard master, or as a thief under the Judge, trembling At his word, At his Judgement, this is not a good Conscience.
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Your Conscience may restraine you from many things;
Your Conscience may restrain you from many things;
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nay, you may doe many things in secret between you and God alone, and yet for all this have no good, but an evill Conscience.
nay, you may do many things in secret between you and God alone, and yet for all this have no good, but an evil Conscience.
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So you see the corruption of man in the Vnderstanding, Will, Memory, and Conscience. I will adde another, and that is the sensuall Appetite.
So you see the corruption of man in the Understanding, Will, Memory, and Conscience. I will add Another, and that is the sensual Appetite.
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And this you shall finde exceedingly out of order above all these faculties I have named, it is ready to run over, and beyond all measure. And this you shall find exceedingly out of order above all these faculties I have nam, it is ready to run over, and beyond all measure.
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By this I understand, that appetite in a man, by which he taketh pleasure in sensible things, such as are conveyed by the eyes, the eares, or the taste;
By this I understand, that appetite in a man, by which he Takes pleasure in sensible things, such as Are conveyed by the eyes, the ears, or the taste;
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set any object before it, it is ready to run out quickly, by inordinate affections,
Set any Object before it, it is ready to run out quickly, by inordinate affections,
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as to women, to meat and drinke, to any kinde of sport, or recreation, or sensible thing.
as to women, to meat and drink, to any kind of sport, or recreation, or sensible thing.
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How corrupt is this sensuall Appetite? How prone to evill? How ready to run out? to breake over the Pale, to goe aside the rule? If any delightfull object be propounded,
How corrupt is this sensual Appetite? How prove to evil? How ready to run out? to break over the Pale, to go aside the Rule? If any delightful Object be propounded,
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how ready is it to embrace it?
how ready is it to embrace it?
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But, you will say, (and indeed it is Bellarmines quarrelling.) The rebellion of the sensuall Appetite is but naturall, the same that is in beasts, But, you will say, (and indeed it is Bellarmines quarreling.) The rebellion of the sensual Appetite is but natural, the same that is in beasts,
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because, before originall sin was committed, he was in the same constitution, there was such rebellion between the sensual appetite and reason,
Because, before original since was committed, he was in the same constitution, there was such rebellion between the sensual appetite and reason,
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as there is now, and therefore being naturall, it is not sinfull.
as there is now, and Therefore being natural, it is not sinful.
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But this is his Errour, though every man be hereby ready to excuse himselfe, thinking the rebellion of the sensuall Appetite not to be so great a matter.
But this is his Error, though every man be hereby ready to excuse himself, thinking the rebellion of the sensual Appetite not to be so great a matter.
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But to take his owne words, he saith, the same as it is in Beasts;
But to take his own words, he Says, the same as it is in Beasts;
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It is true, if it were with us, as it is with beasts, it were no sin,
It is true, if it were with us, as it is with beasts, it were no since,
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and so not a thing which gives us cause to be so much humbled: for in beasts the sensual Appetite hath no superiour governour, but is supreme.
and so not a thing which gives us cause to be so much humbled: for in beasts the sensual Appetite hath no superior governor, but is supreme.
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To expresse it to you, Take an horse in a pasture that is loose, and free,
To express it to you, Take an horse in a pasture that is lose, and free,
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if he run up and downe and play, we finde no fault with him, for he is loose;
if he run up and down and play, we find no fault with him, for he is lose;
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but if he doth this under the bridle, when the rider is on his back, will you not now reckon him a stiffe-necked horse,
but if he does this under the bridle, when the rider is on his back, will you not now reckon him a Stiffnecked horse,
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and count it a fault in him, for there is a rider on his backe.
and count it a fault in him, for there is a rider on his back.
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So for this sensuall Appetite in beasts, where there is liberty, and no superiour command to keepe them in order, the beasts are not to be blamed.
So for this sensual Appetite in beasts, where there is liberty, and no superior command to keep them in order, the beasts Are not to be blamed.
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But take a man where God hath set reason above the sensuall Appetite, and grace above reason to guide it;
But take a man where God hath Set reason above the sensual Appetite, and grace above reason to guide it;
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in him this sensuall Appetite rebels against reason, which it should obey, and this shewes it to be a great sinne in men, considering that reason should be the rule to guide,
in him this sensual Appetite rebels against reason, which it should obey, and this shows it to be a great sin in men, considering that reason should be the Rule to guide,
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and keepe in the sensuall Appetite, for God hath giv•n it for that purpose. Indeed some desires are naturall;
and keep in the sensual Appetite, for God hath giv•n it for that purpose. Indeed Some Desires Are natural;
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Christ desired life, which was lawful, and a right object of desire;
christ desired life, which was lawful, and a right Object of desire;
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but take this withall, it was perfectly subjugated and brought under, and made obedient to the will of God,
but take this withal, it was perfectly subjugated and brought under, and made obedient to the will of God,
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as his will was holy and sanctified:
as his will was holy and sanctified:
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So we may desire meat and drinke, but many times the Law of God may forbid it,
So we may desire meat and drink, but many times the Law of God may forbid it,
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as in many cases it doth, for it may differ from the will of God, as it is holy, and yet in it selfe it may be right.
as in many cases it does, for it may differ from the will of God, as it is holy, and yet in it self it may be right.
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Here is no more but subordination required. But when this runnes out amisse, affecting of things inordinately, though you doe suppresse it,
Here is no more but subordination required. But when this runs out amiss, affecting of things inordinately, though you do suppress it,
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yet that affection is sinfull, and you must be humbled for it; God sees it in you, and it is hatefull, and abominable to him.
yet that affection is sinful, and you must be humbled for it; God sees it in you, and it is hateful, and abominable to him.
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These things I should make use of, But I am lesse carefull of that, because all these points are immediately usefull.
These things I should make use of, But I am less careful of that, Because all these points Are immediately useful.
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Why? It is to make you know your selves, and to be acquainted with the corruption of your nature.
Why? It is to make you know your selves, and to be acquainted with the corruption of your nature.
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And doe not you thinke it to be enough, that this be as an hand in the margent, pointing to the corruption of your hearts,
And do not you think it to be enough, that this be as an hand in the margin, pointing to the corruption of your hearts,
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or that you may content your selves with the contemplative knowledge of these things, so to cause a new light to shine in your understanding.
or that you may content your selves with the contemplative knowledge of these things, so to cause a new Light to shine in your understanding.
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Our end is to make you examine the corruption of your natures, your disobedience, your rebellions, to see how you have behaved your selves, to be acquainted with your owne particular sins, your owne particular failings,
Our end is to make you examine the corruption of your nature's, your disobedience, your rebellions, to see how you have behaved your selves, to be acquainted with your own particular Sins, your own particular failings,
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and to labour to bee humbled for them.
and to labour to be humbled for them.
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Otherwise you may have a knowledge of these Truths, but not a saving knowledge, and such as wil be profitable:
Otherwise you may have a knowledge of these Truths, but not a Saving knowledge, and such as will be profitable:
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But this you shal see when I come to make use of them.
But this you shall see when I come to make use of them.
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And now for the Sacrament these things be of speciall use, because, as you heard before out of Levit. 23. On the day of reconciliation,
And now for the Sacrament these things be of special use, Because, as you herd before out of Levit. 23. On the day of reconciliation,
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when an atonement was to be made, he that afflicted not his soule, was to be cut off from his people. when an atonement was to be made, he that afflicted not his soul, was to be Cut off from his people.
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When we come to the Sacrament, there is a reconciliation, an atonement to be made in a speciall manner;
When we come to the Sacrament, there is a reconciliation, an atonement to be made in a special manner;
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What must you do then? Afflict your soules, consider your sins, see what debts you have run into, see what corrupt natures you have,
What must you do then? Afflict your Souls, Consider your Sins, see what debts you have run into, see what corrupt nature's you have,
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and likewise know what you have in Christ, and rejoyce therein, (for those must goe together) an humbling of the soule for sin,
and likewise know what you have in christ, and rejoice therein, (for those must go together) an humbling of the soul for since,
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and rejoycing in CHRIST for your Deliverance from it. The end of the Second Sermon.
and rejoicing in CHRIST for your Deliverance from it. The end of the Second Sermon.
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CERTAINE SERMONS VPON HVMILIATION. The third SERMON. ROMANS 1.18.
CERTAIN SERMONS UPON HUMILIATION. The third SERMON. ROMAN 1.18.
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For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, which with-hold the Truth in unrighteousnesse.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the Truth in unrighteousness.
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THe last faculty, is, The Affections, and here you shall find exceeding great cause to say that they are full of unrighteousnesse and ungodlinesse, for they come like a mightie Tempest,
THe last faculty, is, The Affections, and Here you shall find exceeding great cause to say that they Are full of unrighteousness and ungodliness, for they come like a mighty Tempest,
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like a turbulent wind that carries us away, even then, when we are well set.
like a turbulent wind that carries us away, even then, when we Are well Set.
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The disorder of them exceeds the disorder of all the rest, for they are quickly moved, nothing sooner,
The disorder of them exceeds the disorder of all the rest, for they Are quickly moved, nothing sooner,
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and when they are moved, they are exceeding apt to exceed, to transcend their limits,
and when they Are moved, they Are exceeding apt to exceed, to transcend their Limits,
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for such is the fullennesse, the awkednesse and waywardnesse of our affections, either they are not active, not placed where they should be,
for such is the sullenness, the awkednesse and waywardness of our affections, either they Are not active, not placed where they should be,
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or if they be placed as they ought to be, they are ready to run over, to over-love, and over-grieve, and over-joy.
or if they be placed as they ought to be, they Are ready to run over, to overlove, and overgrieve, and overjoy.
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I say, where we may love lawfully, and rejoyce lawfully, they are readie to exceed.
I say, where we may love lawfully, and rejoice lawfully, they Are ready to exceed.
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If I should come to particulars, you should finde how exceedingly they are out of order. Come to love and hatred;
If I should come to particulars, you should find how exceedingly they Are out of order. Come to love and hatred;
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we little thinke we hate what is good, and love sin;
we little think we hate what is good, and love since;
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come and tell any man so much, hee will not beleeve it, but examine it a little.
come and tell any man so much, he will not believe it, but examine it a little.
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Doe not you hate holinesse in others? You will say, No, we hate no man for his Goodnesse:
Do not you hate holiness in Others? You will say, No, we hate no man for his goodness:
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But consider, the nature of man doth so, every unregenerate man doth so. David was hated for that cause.
But Consider, the nature of man does so, every unregenerate man does so. David was hated for that cause.
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And Cain hated his brother, because his workes were good.
And Cain hated his brother, Because his works were good.
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And Gen. 3. The Enmity betweene the seed of the Woman, and the seed of the Serpent:
And Gen. 3. The Enmity between the seed of the Woman, and the seed of the Serpent:
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Whence comes it, but from the holinesse of the one, and the wickednesse of the other? Looke to our actions,
Whence comes it, but from the holiness of the one, and the wickedness of the other? Look to our actions,
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and you shall finde we doe not hate sin, we doe not hate our lusts,
and you shall find we do not hate since, we do not hate our Lustiest,
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for if we did, we should not be angry with them, that speake evill of them;
for if we did, we should not be angry with them, that speak evil of them;
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if we hated these things, we should like them that speak against them, but we be Enemies to those that be Enemies to them,
if we hated these things, we should like them that speak against them, but we be Enemies to those that be Enemies to them,
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and Friends to those that be Friends to them.
and Friends to those that be Friends to them.
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Doe we not lodge them? Doe we not feed them with the things they desire? They can aske nothing, but they have it.
Do we not lodge them? Do we not feed them with the things they desire? They can ask nothing, but they have it.
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Godly men hate their sins, though they be carried away with present objects, but a wicked man loves the lust it selfe;
Godly men hate their Sins, though they be carried away with present objects, but a wicked man loves the lust it self;
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he can say, I could wish I were free from this lust, from the vexation it puts me to,
he can say, I could wish I were free from this lust, from the vexation it puts me to,
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but for all this he is not angry;
but for all this he is not angry;
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hee may indeed be angry with it, as with a friend, when he hath done some unkinde Turne,
he may indeed be angry with it, as with a friend, when he hath done Some unkind Turn,
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but he hates it not, for if he hated it, he would not be at peace with it againe, for hatred is implacable.
but he hates it not, for if he hated it, he would not be At peace with it again, for hatred is implacable.
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Againe, if a man hates, he hates all the kinde:
Again, if a man hates, he hates all the kind:
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But why doest thou love one more than another? If thou didst hate any one,
But why dost thou love one more than Another? If thou didst hate any one,
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because it is a sinne, because it is a rebellion against God, thou wouldest love none:
Because it is a sin, Because it is a rebellion against God, thou Wouldst love none:
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As the Lambe hates all Wolves.
As the Lamb hates all Wolves.
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Againe, if thou hatest them, why wilt not thou labour to have them utterly destroyed? Why wilt thou cherish them a little? Where hatred is, it will have the thing hated utterly taken away,
Again, if thou Hatest them, why wilt not thou labour to have them utterly destroyed? Why wilt thou cherish them a little? Where hatred is, it will have the thing hated utterly taken away,
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as if there were no such thing;
as if there were no such thing;
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and that shall be laboured for, not remissely, but we will put our strength to it,
and that shall be laboured for, not remissly, but we will put our strength to it,
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and doe it with all our might, and in good earnest. But seeing we doe not thus, it appeares we hate goodnesse, and love sin.
and do it with all our might, and in good earnest. But seeing we do not thus, it appears we hate Goodness, and love since.
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It is true, we are ready to lay it on other things, and to say, The Infirmities of the Saints, which we see, we hate,
It is true, we Are ready to lay it on other things, and to say, The Infirmities of the Saints, which we see, we hate,
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but their goodnesse wee love, if it be every way right. But let me aske you a question;
but their Goodness we love, if it be every Way right. But let me ask you a question;
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Didst thou love them for their holinesse, wouldest not thou rather labour to cover their Infirmities, grieving for them? Do you not so out of love? then your hearts are deceived,
Didst thou love them for their holiness, Wouldst not thou rather labour to cover their Infirmities, grieving for them? Do you not so out of love? then your hearts Are deceived,
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when you thinke you hate the Infirmities, and not the goodnesse in them, you hate the goodnesse it selfe;
when you think you hate the Infirmities, and not the Goodness in them, you hate the Goodness it self;
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and this is the nature of every man before Regeneration.
and this is the nature of every man before Regeneration.
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Besides these of Love and Hatred, looke to your Delight, and see if that be not turned upside downe.
Beside these of Love and Hatred, look to your Delight, and see if that be not turned upside down.
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The wheele turnes the quite contrary way. We delight in things we should not delight in;
The wheel turns the quite contrary Way. We delight in things we should not delight in;
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you know we delight in vain things, in sinfull things, in things that are sutable to our lusts and humours.
you know we delight in vain things, in sinful things, in things that Are suitable to our Lustiest and humours.
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Againe, we delight in the fals and sufferings of others; as 1 Cor. 5. They were puft up when others fell, and they stood.
Again, we delight in the falls and sufferings of Others; as 1 Cor. 5. They were puffed up when Others fell, and they stood.
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It should no be so, we should be humbled at the fals of others, and be grieved for them, that they being members of the same body with us, should bee any way blemished.
It should not be so, we should be humbled At the falls of Others, and be grieved for them, that they being members of the same body with us, should be any Way blemished.
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Againe, the things we should delight in, are they not tedious to us? are they not grievous? The Sabbath should be kept with delight,
Again, the things we should delight in, Are they not tedious to us? Are they not grievous? The Sabbath should be kept with delight,
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but how burthensome is it to give God his whole time, to keepe it holy,
but how burdensome is it to give God his Whole time, to keep it holy,
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and not to rob him of any part of it? That is, not to pollute it with unholy actions.
and not to rob him of any part of it? That is, not to pollute it with unholy actions.
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And so holy company should be our delight, wee should thinke our selves in our Element among them,
And so holy company should be our delight, we should think our selves in our Element among them,
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and so the hearing of the Word; how tedious are these to our natures. But I cannot stand on this.
and so the hearing of the Word; how tedious Are these to our nature's. But I cannot stand on this.
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Come we to Feare. Doe not we feare men? Doe not we feare the Creature,
Come we to fear. Do not we Fear men? Do not we Fear the Creature,
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and this and that particular evill? But God we feare not. Take it in that one sin of lying:
and this and that particular evil? But God we Fear not. Take it in that one since of lying:
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A man will lye to a man, to keepe his credit with him; but he cares not to lose it with God.
A man will lie to a man, to keep his credit with him; but he Cares not to loose it with God.
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This is a signe you doe not sanctifie God in your hearts, that is, not reverence him, not value him.
This is a Signen you do not sanctify God in your hearts, that is, not Reverence him, not valve him.
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Come to Sorrow, how ready are we to exceed in worldly sorrow? Let us be told of an Injury in our names, losse in our estate, of troubles and calamities any way, it affects us much,
Come to Sorrow, how ready Are we to exceed in worldly sorrow? Let us be told of an Injury in our names, loss in our estate, of Troubles and calamities any Way, it affects us much,
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but sin we make nothing of;
but since we make nothing of;
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we thinke it is but a passion, a trifle, and it is not so great a matter to be in passion.
we think it is but a passion, a trifle, and it is not so great a matter to be in passion.
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Yes, my beloved, it is a great matter to have passion;
Yes, my Beloved, it is a great matter to have passion;
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these passions shall condemne us, if they be not mortified, if you kill them not, they will be your death:
these passion shall condemn us, if they be not mortified, if you kill them not, they will be your death:
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Whosoever is in Christ, hath crucified these. Whosoever is in christ, hath Crucified these.
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Againe, consider that affections are the Principles of Actions, therefore it is not so light a matter to erre in your affections,
Again, Consider that affections Are the Principles of Actions, Therefore it is not so Light a matter to err in your affections,
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for they will cause errour in your actions.
for they will cause error in your actions.
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Consider that your estimation is taken by your affections, according to them you are said to be good or evill.
Consider that your estimation is taken by your affections, according to them you Are said to be good or evil.
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Therefore, an holy man is described to be one that loves God, feares God, delights in his Commandements,
Therefore, an holy man is described to be one that loves God, fears God, delights in his commandments,
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so as it is no slight matter to be distempered in your affections;
so as it is no slight matter to be distempered in your affections;
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and know this, if it be no more than lust, you know what Christ saith of that;
and know this, if it be no more than lust, you know what christ Says of that;
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Hee that looketh on a woman to lust after her, hath committed adultery already with her in his heart. He that looks on a woman to lust After her, hath committed adultery already with her in his heart.
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Now if lust breakes the match in the mariage of men, these inordinate affections, these whorish affections, these adulterous affections will breake the marriage betweene God and us.
Now if lust breaks the match in the marriage of men, these inordinate affections, these whorish affections, these adulterous affections will break the marriage between God and us.
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Affections are placed in us for this purpose, to draw nearer to God, but we misplacing them,
Affections Are placed in us for this purpose, to draw nearer to God, but we misplacing them,
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and setting them on the Creature, they draw us further from God. Againe, when they be thus distempered, they grow hinderances:
and setting them on the Creature, they draw us further from God. Again, when they be thus distempered, they grow hindrances:
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As the Israelites could not pray for the anguish of their hearts; and Peters feare made him to deny Christ.
As the Israelites could not pray for the anguish of their hearts; and Peter's Fear made him to deny christ.
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So that this distemper of our Affections, as well as the disorder of the rest of the faculties doth shew the Truth of this point;
So that this distemper of our Affections, as well as the disorder of the rest of the faculties does show the Truth of this point;
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That the nature of man is full of all unrighteousnesse and ungodlinesse. And so much shall serve to shew the corruption of Nature by the faculties. Now this is not all; That the nature of man is full of all unrighteousness and ungodliness. And so much shall serve to show the corruption of Nature by the faculties. Now this is not all;
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there are besides these actuall sins, whereby likewise this Truth will be made manifest. And these are of three sorts, that is, in Thought, in Word, in Action ;
there Are beside these actual Sins, whereby likewise this Truth will be made manifest. And these Are of three sorts, that is, in Thought, in Word, in Actium;
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for they be all actuall sinnes, though inwardly they be the Acts of the minde.
for they be all actual Sins, though inwardly they be the Acts of the mind.
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First, let us see it by the Thoughts, and you shall see in them this great corruption of Nature,
First, let us see it by the Thoughts, and you shall see in them this great corruption of Nature,
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and the great cause you have to be humbled, and it is that that should amaze us, wee shall finde in us abundance of idle Thoughts,
and the great cause you have to be humbled, and it is that that should amaze us, we shall find in us abundance of idle Thoughts,
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and wicked thoughts, which like a shower of raine, you cannot number for multitude.
and wicked thoughts, which like a shower of rain, you cannot number for multitude.
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If a man should write down all the Thoughts that passe thorow his minde in one day, If a man should write down all the Thoughts that pass thorough his mind in one day,
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and observe their little dependence one up another, so vaine are they, and so foolish,
and observe their little dependence one up Another, so vain Are they, and so foolish,
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when he comes to reade them at night, he will thinke he was half out of his wits, and be amazed at himselfe.
when he comes to read them At night, he will think he was half out of his wits, and be amazed At himself.
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And thinke not this a small matter, for Thoughts are the first contrivers, the first plotters of good,
And think not this a small matter, for Thoughts Are the First contrivers, the First plotters of good,
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and evill, and therefore are of more moment than that which immediately acts it.
and evil, and Therefore Are of more moment than that which immediately acts it.
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Againe, are not they things which we should entertaine God with? Hee comes and dwels with us, he sups with us, we are Temples where God inhabits.
Again, Are not they things which we should entertain God with? He comes and dwells with us, he sups with us, we Are Temples where God inhabits.
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Now if we are to entertaine a great Prince, if we never speak to him,
Now if we Are to entertain a great Prince, if we never speak to him,
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but spend our time with idle Companions, will not hee thinke himselfe much injuried? And will not God thinke so,
but spend our time with idle Sodales, will not he think himself much injuried? And will not God think so,
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when we bestow the Thoughts in vaine things, which should be occupied about him?
when we bestow the Thoughts in vain things, which should be occupied about him?
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Againe, consider, Thoughts are other things than men reckon them, for it may be said of every Christian, he is a Garden wherein God walks, wherein he eats his honey with his milk.
Again, Consider, Thoughts Are other things than men reckon them, for it may be said of every Christian, he is a Garden wherein God walks, wherein he eats his honey with his milk.
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God would have fruit of the Trees which he hath planted in us; now our Thoughts are the fruit of the best Tree, even of the Vnderstanding:
God would have fruit of the Trees which he hath planted in us; now our Thoughts Are the fruit of the best Tree, even of the Understanding:
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You know Christ was angry with the Tree that bare no fruit:
You know christ was angry with the Tree that bore no fruit:
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And when he comes to the understanding of a man, that should be full of good thoughts,
And when he comes to the understanding of a man, that should be full of good thoughts,
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and finding nothing b• loose, nothing but empty and frothie thoughts, what will he thinke of it? Wee doe not give a due esteeme to Thoughts,
and finding nothing b• lose, nothing but empty and frothy thoughts, what will he think of it? we do not give a due esteem to Thoughts,
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and that's the reason we give such liberty to them, that we are not more humbled for them;
and that's the reason we give such liberty to them, that we Are not more humbled for them;
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for Thoughts are the water wherwith is driven the wheele of businesses, and why doe we let so much water run beside the Mill? that is, they are the things we should occupy in every thing we doe, they are precious.
for Thoughts Are the water wherewith is driven the wheel of businesses, and why do we let so much water run beside the Mill? that is, they Are the things we should occupy in every thing we do, they Are precious.
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And as Esay saith of a cluster of Grapes, Destroy it not, for there is a blessing in it:
And as Isaiah Says of a cluster of Grapes, Destroy it not, for there is a blessing in it:
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So your Thoughts, which you so little account of, have a blessing in them;
So your Thoughts, which you so little account of, have a blessing in them;
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then why doe you make such waste of them, as if they were of little worth?
then why do you make such waste of them, as if they were of little worth?
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Consider, it is no small thing to anger God with your Thoughts, they being the same to God, that words and actions (the interpreters of Thoughts) are to men;
Consider, it is no small thing to anger God with your Thoughts, they being the same to God, that words and actions (the Interpreters of Thoughts) Are to men;
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God sees them without any Interpreter, as men heare and see words and actions.
God sees them without any Interpreter, as men hear and see words and actions.
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Therefore, it was said to Simon Magus, Pray to God, if perhaps the Thought of thy heart may be forgiven thee.
Therefore, it was said to Simon Magus, Pray to God, if perhaps the Thought of thy heart may be forgiven thee.
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If thou seest a Christian in poverty, and despisest him for it, God sees it, and it is a sinne in Thought.
If thou See a Christian in poverty, and Despisest him for it, God sees it, and it is a sin in Thought.
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892
The second actuall sinne is our words; The second actual sin is our words;
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893
And here likewise you shall finde the Truth of this, that our natures are full of impiety and wickednesse, and exceeding proane to evill.
And Here likewise you shall find the Truth of this, that our nature's Are full of impiety and wickedness, and exceeding proane to evil.
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894
The tongue of man is very slippery, nothing being so cheape as breath, it is ready at hand to doe any evill.
The tongue of man is very slippery, nothing being so cheap as breath, it is ready At hand to do any evil.
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895
If a thing be to be acted, there is time required to prepare for it, but a word is quickly out:
If a thing be to be acted, there is time required to prepare for it, but a word is quickly out:
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896
So the frequencie of offending with our tongue should humble us.
So the frequency of offending with our tongue should humble us.
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897
And againe, as our offences herein are frequent, so it is a matter of much moment, which we haue cause to marke,
And again, as our offences herein Are frequent, so it is a matter of much moment, which we have cause to mark,
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898
because we do esteeme not so of them.
Because we do esteem not so of them.
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Iam. chap. 2, 3. vers. 4. you shall finde three Similitudes, by which the Tongue is expressed,Iam. chap. 2, 3. vers. 4. you shall find three Similitudes, by which the Tongue is expressed,
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and there you shall finde what it is to offend in words. It is compared to a Bit, which will keep in the wildest horse;
and there you shall find what it is to offend in words. It is compared to a Bit, which will keep in the Wildest horse;
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901
and to a Rudder, which (though it be exceeding great) will turne the Ship. And thirdly, to a fire, what a great matter will a little fire kindle? Men thinke it a small thing to offend in speeches,
and to a Rudder, which (though it be exceeding great) will turn the Ship. And Thirdly, to a fire, what a great matter will a little fire kindle? Men think it a small thing to offend in Speeches,
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902
but God will have them know it is another kinde of matter.
but God will have them know it is Another kind of matter.
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903
Therefore, consider this, you that suffer your tongues to walke up and downe at randome, from morning till night,
Therefore, Consider this, you that suffer your tongues to walk up and down At random, from morning till night,
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904
and thinke it a small thing. I will aske you these questions out of these Similitudes.
and think it a small thing. I will ask you these questions out of these Similitudes.
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905
Is it a small matter to neglect the Rudder of the Ship? will it not quickely runne to the Sands? Suppose a man ride on an unruly horse, Is it a small thing not to keepe the hand on the bridle, to neglect it? To have a tongue without a bridle, is as an unruly horse in a dangerous place,
Is it a small matter to neglect the Rudder of the Ship? will it not quickly run to the Sands? Suppose a man ride on an unruly horse, Is it a small thing not to keep the hand on the bridle, to neglect it? To have a tongue without a bridle, is as an unruly horse in a dangerous place,
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906
or on a narrow bridge, the neglect is not small.
or on a narrow bridge, the neglect is not small.
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907
Therefore consider it, and if you have not yet learned the meaning of that place, learne now to understand it.
Therefore Consider it, and if you have not yet learned the meaning of that place, Learn now to understand it.
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908
Secondly, you shall give account for every idle word;
Secondly, you shall give account for every idle word;
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909
It will be thought, that to speake a few words is not so much, but a few sparks will set a great City on fire;
It will be Thought, that to speak a few words is not so much, but a few sparks will Set a great city on fire;
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910
you see what the tongue did in Arrius for evill, and in Luther for good.
you see what the tongue did in Arius for evil, and in Luther for good.
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911
There is no Element so active as fire, and nothing so efficacious as your tongue, which you so lightly esteeme of.
There is no Element so active as fire, and nothing so efficacious as your tongue, which you so lightly esteem of.
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912
Againe, fire flies about, so doth the tongue, it hath wings. Fire likewise assimulates, turning things quickly into its own nature;
Again, fire flies about, so does the tongue, it hath wings. Fire likewise assimulates, turning things quickly into its own nature;
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913
so the tongue assimulates the hearts of men, to whom we speake, it changes them, and now consider if it be a light thing to neglect it.
so the tongue assimulates the hearts of men, to whom we speak, it changes them, and now Consider if it be a Light thing to neglect it.
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914
You are wont to say, Take heed to the fire, for you know not what a sparke may doe,
You Are wont to say, Take heed to the fire, for you know not what a spark may do,
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915
and is it a small matter to neglect your tongues? specially where there be thatched-houses and combustible matter neare? And are not the hearts of men, to whom we speake,
and is it a small matter to neglect your tongues? specially where there be thatched-houses and combustible matter near? And Are not the hearts of men, to whom we speak,
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916
as Tinder, ready to take fire at the least sparke, if you heed it not? And is it then so small a matter to neglect words? Gather this out of all these Similitudes to humble you.
as Tinder, ready to take fire At the least spark, if you heed it not? And is it then so small a matter to neglect words? Gather this out of all these Similitudes to humble you.
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917
If the tongue be as a Bridle, as the Rudder, and as Fire, then it is of much efficacie;
If the tongue be as a Bridle, as the Rudder, and as Fire, then it is of much efficacy;
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918
that cannot be denied, for to prove that, it is the only end of these Similitudes.
that cannot be denied, for to prove that, it is the only end of these Similitudes.
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919
And if it be so, then learne hence to know what the illnesse of your speech is;
And if it be so, then Learn hence to know what the illness of your speech is;
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920
for the more efficacious any thing is, if it lye idle, the greater is the sin;
for the more efficacious any thing is, if it lie idle, the greater is the since;
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921
looke what good you have done with your tongues, the more that is, the more is on your reckoning.
look what good you have done with your tongues, the more that is, the more is on your reckoning.
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922
Againe, if you have imployed them amisse, a little rudder turnes the whole ship, the meaning is, it is very effectuall:
Again, if you have employed them amiss, a little rudder turns the Whole ship, the meaning is, it is very effectual:
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923
and therefore, I say, if there be such efficacie in them, consider of how great moment they are,
and Therefore, I say, if there be such efficacy in them, Consider of how great moment they Are,
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924
when you use your tongues amisse, to corrupt speaking, to lying, dissembling, slandering, back-biting, thinke it not a matter of small moment, it is a fire,
when you use your tongues amiss, to corrupt speaking, to lying, dissembling, slandering, backbiting, think it not a matter of small moment, it is a fire,
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925
and if the State provides death for them that set barnes, and houses on fire, what punishment shall they be worthy of, that set the soules of men on fire, the Temples where God dwels? And this the tongues of men doe;
and if the State provides death for them that Set Barns, and houses on fire, what punishment shall they be worthy of, that Set the Souls of men on fire, the Temples where God dwells? And this the tongues of men do;
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926
Ignem in ore gestamus, we carry fire in our mouthes.Ignem in over gestamus, we carry fire in our mouths.
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927
Take heed lest we kindle such a fire in the brests of others, as we shall never live to quench againe,
Take heed lest we kindle such a fire in the breasts of Others, as we shall never live to quench again,
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928
and so kindle the fire of Gods wrath, which shall smoake to our destruction. Thus by your words, learne to know the sinfulnesse of your natures.
and so kindle the fire of God's wrath, which shall smoke to our destruction. Thus by your words, Learn to know the sinfulness of your nature's.
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929
Lastly, see it by your Actions. Now sinnes in actions are of two sorts, either sinnes of Commission,
Lastly, see it by your Actions. Now Sins in actions Are of two sorts, either Sins of Commission,
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930
and here you are to goe backe and consider what sinnes you have committed, whether drunkennesse, uncleannesse, inordinate affections,
and Here you Are to go back and Consider what Sins you have committed, whither Drunkenness, uncleanness, inordinate affections,
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or injuries to men, what provocations or rebellions against God, and when you see them, look on the number of them,
or injuries to men, what provocations or rebellions against God, and when you see them, look on the number of them,
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and on the greatnesse of them: Consider their circumstances, and among the rest, the frequencie of them, your relapses into them;
and on the greatness of them: Consider their Circumstances, and among the rest, the frequency of them, your relapses into them;
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and that will make you with David, Psal. 19. to cry out, Lord, who can understand his faults? But we will not stand on this,
and that will make you with David, Psalm 19. to cry out, Lord, who can understand his Faults? But we will not stand on this,
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934
because i• is obvious, every one knowes that actions are sinnes: we will come to the second sort:
Because i• is obvious, every one knows that actions Are Sins: we will come to the second sort:
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935
And that is sins of Omission, which we are ready to slight and forget as no great matters;
And that is Sins of Omission, which we Are ready to slight and forget as no great matters;
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936
but they are other things than wee take them to bee, nothing hath more cause to humble us than they;
but they Are other things than we take them to be, nothing hath more cause to humble us than they;
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937
I say, the sinnes of Omission, the barrennesse and unfruitfulnesse of our lives may humble us,
I say, the Sins of Omission, the Barrenness and unfruitfulness of our lives may humble us,
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938
as well as the rebellions and sinfulnesse of them. We will run thorow them.
as well as the rebellions and sinfulness of them. We will run thorough them.
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939
As first to be idle on the Sabbath-day, is a sin of Omission, and provokes God to anger,
As First to be idle on the Sabbath-day, is a since of Omission, and provokes God to anger,
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940
as well as polluting it, and breaking it with positive Acts. So the restraining of Prayer, to neglect it, to omit it,
as well as polluting it, and breaking it with positive Acts. So the restraining of Prayer, to neglect it, to omit it,
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941
or to performe it slightly (for God takes prayers by weight, and not by number,) this is not a small thing.
or to perform it slightly (for God Takes Prayers by weight, and not by number,) this is not a small thing.
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Againe, to neglect the hearing of the Word, to neglect the Sacraments (a fault we have much cause to be blamed for in this place) and thing you have often beene admonished to, I beseech you learne by our Admonitions,
Again, to neglect the hearing of the Word, to neglect the Sacraments (a fault we have much cause to be blamed for in this place) and thing you have often been admonished to, I beseech you Learn by our Admonitions,
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for they are the Admonitions of God; let them, I say, learne that are guilty of it.
for they Are the Admonitions of God; let them, I say, Learn that Are guilty of it.
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944
So Communion of Saints is a thing we thinke not of: But Heb. 10.25. You shall see what a matter it was to neglect that Ordinance:
So Communion of Saints is a thing we think not of: But Hebrew 10.25. You shall see what a matter it was to neglect that Ordinance:
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So Fasting and Prayer we thinke are not required at our hands, and if nothing but the neglect of that were laid to our charge, it were nothing.
So Fasting and Prayer we think Are not required At our hands, and if nothing but the neglect of that were laid to our charge, it were nothing.
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But see what that is, when the time is that God cals for it, I say, the very omission of that when God cals for it, is a sin, saith the Prophet, which shall never be purged away by sacrifice, but shall remaine to death.
But see what that is, when the time is that God calls for it, I say, the very omission of that when God calls for it, is a since, Says the Prophet, which shall never be purged away by sacrifice, but shall remain to death.
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Besides these omissions of Acts, come to the omission of Graces, I meane the want of them,
Beside these omissions of Acts, come to the omission of Graces, I mean the want of them,
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as the want of Love to Iesus Christ. Yet who confesses this want of love, although 1 Cor. 16.22. Hee is pronounced accursed that loves not the Lord Iesus, let him be had in execration to the death.
as the want of Love to Iesus christ. Yet who Confesses this want of love, although 1 Cor. 16.22. He is pronounced accursed that loves not the Lord Iesus, let him be had in execration to the death.
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So the want of Delight in God, who thinkes of it? Come to our Callings, and see our negligence and idlenesse in them;
So the want of Delight in God, who thinks of it? Come to our Callings, and see our negligence and idleness in them;
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shall we give account for every idle word we speake, and not for every idle houre wee spend? Let young Gentlemen looke to this, that passe from vanity to vanity, spending their time idly,
shall we give account for every idle word we speak, and not for every idle hour we spend? Let young Gentlemen look to this, that pass from vanity to vanity, spending their time idly,
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and unprofitably trifling out their Seed-time. Consider what this sin of Omission is.
and unprofitably trifling out their Seedtime. Consider what this since of Omission is.
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And so for growing in spirituall graces and knowledge, that we gather not more knowledge, it being the key of heaven;
And so for growing in spiritual graces and knowledge, that we gather not more knowledge, it being the key of heaven;
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that wee grow not in good workes, but are poore in them, omitting our times and opportunities.
that we grow not in good works, but Are poor in them, omitting our times and opportunities.
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Againe, our sinfull silence not speaking when we should, either out of sluggishnesse, or feare of men,
Again, our sinful silence not speaking when we should, either out of sluggishness, or Fear of men,
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or by-respects, this is no small thing, God will call thee to an account for it.
or by-respects, this is no small thing, God will call thee to an account for it.
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Consider whether you have let goe occasions of doing good;
Consider whither you have let go occasions of doing good;
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denying of meat and drinke kils a man as well as poison, so the neglecting of duties, the omission of what tends to salvation shall be death, denying of meat and drink kills a man as well as poison, so the neglecting of duties, the omission of what tends to salvation shall be death,
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as well as actuall sinnes, by which you provoke the eyes of Gods glory to vengeance.
as well as actual Sins, by which you provoke the eyes of God's glory to vengeance.
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Therefore in that sentence of Christ, he doth not tell them what they have done, but what they have not done;
Therefore in that sentence of christ, he does not tell them what they have done, but what they have not done;
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You have not clothed me, you have not visited me: Learne therefore to judge aright of these sinnes of omission, that they may helpe to amaze us,
You have not clothed me, you have not visited me: Learn Therefore to judge aright of these Sins of omission, that they may help to amaze us,
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and so much for actuall sins.
and so much for actual Sins.
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And so much for the Law, the first part of our rule, wherein we have runne thorow the corruption of the Faculties,
And so much for the Law, the First part of our Rule, wherein we have run thorough the corruption of the Faculties,
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and so have discovered our habituall sins, and now thorow the three kinds of actuall sinnes, in Thought, in Word, and in Action.
and so have discovered our habitual Sins, and now thorough the three Kinds of actual Sins, in Thought, in Word, and in Actium.
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The second rule, which I told you we are to observe, is the Gospell. The second Rule, which I told you we Are to observe, is the Gospel.
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And here you thinke you shall scape well enough, for the Gospell brings damnation to no body.
And Here you think you shall escape well enough, for the Gospel brings damnation to no body.
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But if you consider of it right, you shall finde that the Gospell is much more terrible in this case than the Law, that it will humble us more, But if you Consider of it right, you shall find that the Gospel is much more terrible in this case than the Law, that it will humble us more,
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and that the sins against the Gospell are much greater than those against the Law. Marke this in briefe:
and that the Sins against the Gospel Are much greater than those against the Law. Mark this in brief:
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The refusing of Iesus Christ when God offers him, and remission of sins by him, that you may have him when you will,
The refusing of Iesus christ when God offers him, and remission of Sins by him, that you may have him when you will,
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if you will have him on such consequent conditions as are required, which is to deny your selves, to take up your crosse and follow him; this wee preach continually:
if you will have him on such consequent conditions as Are required, which is to deny your selves, to take up your cross and follow him; this we preach continually:
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I say, this contempt of the Gospell, your unwillingnesse to take Christ is a great sin,
I say, this contempt of the Gospel, your unwillingness to take christ is a great since,
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and that that should humble you above all the rest.
and that that should humble you above all the rest.
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And that you may know that I have reason to say so, consider Christs speech, It shall be more easie for Sodome and Gomorrah, And that you may know that I have reason to say so, Consider Christ speech, It shall be more easy for Sodom and Gomorrah,
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than for such a people, for such a City, as when the Gospell of the Kingdome was preached to them, neglected it,than for such a people, for such a city, as when the Gospel of the Kingdom was preached to them, neglected it,
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so that the sin of Sodome is not so great a sin as the refusing of Christ.
so that the since of Sodom is not so great a since as the refusing of christ.
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You know the greatnesse of that sin, the punishment shewes it, yet it is not so great as this.
You know the greatness of that since, the punishment shows it, yet it is not so great as this.
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Againe, it is said of Moses and Christ, being compared together, That if they that sin against Moses Law are condemned,
Again, it is said of Moses and christ, being compared together, That if they that sin against Moses Law Are condemned,
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how much sorer punishment shall they be worthy of, that breake the Law of Christ, that beleeve not the Gospell? It exceeds the sinne against the other.how much Sorer punishment shall they be worthy of, that break the Law of christ, that believe not the Gospel? It exceeds the sin against the other.
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Againe, consider, is it a small thing to cause the bloud of Iesus Christ to be shed in vaine, to trample it under foot,
Again, Consider, is it a small thing to cause the blood of Iesus christ to be shed in vain, to trample it under foot,
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and to count it a common thing? But so doth every man that neglects it, that hearkens not to it, that is, not ready to receive it, that is, not poore in spirit,
and to count it a Common thing? But so does every man that neglects it, that hearkens not to it, that is, not ready to receive it, that is, not poor in Spirit,
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and so doth not hunger and thirst after Christ.
and so does not hunger and thirst After christ.
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Againe, consider, It is the chiefe Command, and the breach of the chiefe Command must needs be the greatest sinne.
Again, Consider, It is the chief Command, and the breach of the chief Command must needs be the greatest sin.
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When the Disciples asked Christ what was the great Commandement, he said, This is the greatest of all, To beleeve on him whom the Father had sent. So 1 Ioh. 3.23. This is his Commandement, that we should beleeve in the name of Iesus Christ.
When the Disciples asked christ what was the great Commandment, he said, This is the greatest of all, To believe on him whom the Father had sent. So 1 John 3.23. This is his Commandment, that we should believe in the name of Iesus christ.
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Againe, the Gospell is the uttermost, the Law makes way for the Gospell, therefore the sentence,
Again, the Gospel is the uttermost, the Law makes Way for the Gospel, Therefore the sentence,
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and condemnation of the Gospell is peremptory, and terrible, and nothing beyond it.
and condemnation of the Gospel is peremptory, and terrible, and nothing beyond it.
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Againe, consider, God was angry for the contempt of this, you shall not finde in all the Scriptures any thing that angers him so much;
Again, Consider, God was angry for the contempt of this, you shall not find in all the Scriptures any thing that anger's him so much;
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with them that were invited, and would not come hee was angry, and commanded them to be slaine.
with them that were invited, and would not come he was angry, and commanded them to be slain.
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So Psalm. 2. ult. Kisse the Sonne, lest he be angrie: The contemning of this condemnes a man most of all to wrath.
So Psalm. 2. ult. Kiss the Son, lest he be angry: The contemning of this condemns a man most of all to wrath.
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Last of all, consider, that when you neglect IESUS CHRIST, and sinne against the Gospell,
Last of all, Consider, that when you neglect IESUS CHRIST, and sin against the Gospel,
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and are not ready to receive it, you take his Name in vaine in the highest degree,
and Are not ready to receive it, you take his Name in vain in the highest degree,
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and he will not hold him guiltlesse that taketh his Name in vaine, at all.
and he will not hold him guiltless that Takes his Name in vain, At all.
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Now Gods Name being in his Sonne most revealed, take heed of taking it in vaine, 2 Cor. 6.1. I beseech you take not the Grace of God in vaine:
Now God's Name being in his Son most revealed, take heed of taking it in vain, 2 Cor. 6.1. I beseech you take not the Grace of God in vain:
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It is a greater matter than you thinke it to be, that when God shall offer Christ, shall profound to marry his Sonne to you, you should refuse him;
It is a greater matter than you think it to be, that when God shall offer christ, shall profound to marry his Son to you, you should refuse him;
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consider the sinne, and be humbled.
Consider the sin, and be humbled.
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And by this is seene the corruption of our nature, and this should humble us more than any sinne committed against the Law
And by this is seen the corruption of our nature, and this should humble us more than any sin committed against the Law
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And thus much shall serve to make plaine the point in all the parts of it, that the Nature of man is full of all unrighteousnesse, and ungodlinesse.
And thus much shall serve to make plain the point in all the parts of it, that the Nature of man is full of all unrighteousness, and ungodliness.
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Now to make use of it. Now to make use of it.
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And first, if this be the Condition of all men by nature, then hee that sees not this, he that is not perswaded of it, he is deceived, he is an unskilfull,
And First, if this be the Condition of all men by nature, then he that sees not this, he that is not persuaded of it, he is deceived, he is an unskilful,
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an ignorant man, he hath not yet his wit exercised to discerne betweene good and evill.
an ignorant man, he hath not yet his wit exercised to discern between good and evil.
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And let him so reckon of himselfe.
And let him so reckon of himself.
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If this be the Condition of every man by nature, and yet God hath not opened the window for him to see it,
If this be the Condition of every man by nature, and yet God hath not opened the window for him to see it,
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and to stand amazed at it;
and to stand amazed At it;
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he is, I say, an unskilfull man, he is not yet enlightned, the true light hath not yet shined into him.
he is, I say, an unskilful man, he is not yet enlightened, the true Light hath not yet shined into him.
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For when God enlightens a man truely, it workes such an alteration as was in them, in Act. 2. that were pricked at their hearts and were amazed, at that, which before, being as other men, they saw not.
For when God enlightens a man truly, it works such an alteration as was in them, in Act. 2. that were pricked At their hearts and were amazed, At that, which before, being as other men, they saw not.
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So that you may observe a double disposition in men;
So that you may observe a double disposition in men;
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one is a complaining, a selfe-accusing disposition, when a man is apt to complaine of himselfe,
one is a complaining, a self-accusing disposition, when a man is apt to complain of himself,
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and can never find too much fault with himselfe, delights in the exactnesse of other mens conversations, loves that doctrine which is selfe-separating, wonders at his owne corruption;
and can never find too much fault with himself, delights in the exactness of other men's conversations, loves that Doctrine which is self-separating, wonders At his own corruption;
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so that no man can say so much against him, but he can say much more against himselfe.
so that no man can say so much against him, but he can say much more against himself.
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This is a good signe, and such a Condition was in Iesiah, when his heart melted, and in Paul, Rom. 7. where you may see how he complaines of the abundance of his Corruption.
This is a good Signen, and such a Condition was in Isaiah, when his heart melted, and in Paul, Rom. 7. where you may see how he complains of the abundance of his Corruption.
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But there is another excusing disposition, when a man sees nothing amisse in himselfe, that will not have any such doubts made betweene man and man,
But there is Another excusing disposition, when a man sees nothing amiss in himself, that will not have any such doubts made between man and man,
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and that for his owne part, he will not be shut out of the number,
and that for his own part, he will not be shut out of the number,
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but answereth for his owne righteousnesse, that he is rich, and increased in goods, when indeed he is naked, and poore, and miserable:
but Answers for his own righteousness, that he is rich, and increased in goods, when indeed he is naked, and poor, and miserable:
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I say, this is an ill signe that thou hast not yet received the Holy Ghost, that thou art not yet partaker of the righteousnesse of CHRIST,
I say, this is an ill Signen that thou hast not yet received the Holy Ghost, that thou art not yet partaker of the righteousness of CHRIST,
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for the Holy Ghost will first convince thee of sinne, and if thou art not so convinced, it is a signe thou hast not yet received that righteousnesse;
for the Holy Ghost will First convince thee of sin, and if thou art not so convinced, it is a Signen thou hast not yet received that righteousness;
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and know this, that in all the Saints, in all to whom God hath revealed himselfe, you shall finde this disposition to complaine of themselves.
and know this, that in all the Saints, in all to whom God hath revealed himself, you shall find this disposition to complain of themselves.
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How abundant was it in David? He was ever complaining that his sinnes were more than the haires of his head.
How abundant was it in David? He was ever complaining that his Sins were more than the hairs of his head.
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1016
As in Psal. 19. who can understand his faults. And, my sinnes are too heavie for me, and they are gone over my head ;
As in Psalm 19. who can understand his Faults. And, my Sins Are too heavy for me, and they Are gone over my head;
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1017
hee is still complaining of himselfe.
he is still complaining of himself.
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1018
And what is the reason? It was because a veine of cleare light shone into his heart.
And what is the reason? It was Because a vein of clear Light shone into his heart.
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1019
Others have but a common Illumination, and there is great difference betweene a bright beame that shewes the smallest mote, and common light.
Others have but a Common Illumination, and there is great difference between a bright beam that shows the Smallest mote, and Common Light.
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1020
Another may have light to see great deformities, but not to see motes;
another may have Light to see great deformities, but not to see motes;
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1021
thou mayest have a common light, and mayest carry it to hell, for it is no better than darknesse.
thou Mayest have a Common Light, and Mayest carry it to hell, for it is no better than darkness.
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1022
Therefore know that if thou hast not in some measure beene perswaded of all these Truthes, the righteousnesse of Christ is not yet revealed to thee;
Therefore know that if thou hast not in Some measure been persuaded of all these Truths, the righteousness of christ is not yet revealed to thee;
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1023
for this is Gods method, first hee reveales his wrath against unrighteousnesse of men, and then discovers the righteousnesse of Christ by faith.
for this is God's method, First he reveals his wrath against unrighteousness of men, and then discovers the righteousness of christ by faith.
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1024
And if this be not done, if thou art not throughly humbled, so that God hath opened a crevise of light to see this corruption of Nature,
And if this be not done, if thou art not thoroughly humbled, so that God hath opened a crevice of Light to see this corruption of Nature,
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1025
so as to abhorre it in thy selfe, and to be vile in thine owne eyes, to be much humbled for it, not to hang downe thine head for a day,
so as to abhor it in thy self, and to be vile in thine own eyes, to be much humbled for it, not to hang down thine head for a day,
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1026
but to take it to heart in another manner, I conclude, thou art not a man enlightned, thou art an unskilfull,
but to take it to heart in Another manner, I conclude, thou art not a man enlightened, thou art an unskilful,
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1027
an ignorant man, and you know what condition that puts a man into.
an ignorant man, and you know what condition that puts a man into.
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1028
Secondly, if mens natures bee thus full of Corruption, even the Saints themselves, then godly men may make this use of it, to learne to prise Iesus Christ:
Secondly, if men's nature's be thus full of Corruption, even the Saints themselves, then godly men may make this use of it, to Learn to prize Iesus christ:
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1029
Doe you make this use of the Table wee have drawne for you to looke into,
Do you make this use of the Table we have drawn for you to look into,
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1030
and to see the multitude of your sinnes, and the Corruptions of your natures, to learne to prise IESUS CHRIST? For you must take this for a rule, no man will ever know the length,
and to see the multitude of your Sins, and the Corruptions of your nature's, to Learn to prize IESUS CHRIST? For you must take this for a Rule, no man will ever know the length,
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1031
and breadth, and depth of GODS mercy in IESUS CHRIST, and his love therein, unlesse hee first know the length,
and breadth, and depth of GOD'S mercy in IESUS CHRIST, and his love therein, unless he First know the length,
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1032
and breadth, and depth of his sinne, and this use you must make of all these explications.
and breadth, and depth of his sin, and this use you must make of all these explications.
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1033
To see the greatnesse of sinne is of much use to the Saints, that they may know how much they are beholden to GOD;
To see the greatness of sin is of much use to the Saints, that they may know how much they Are beholden to GOD;
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1034
you will never see how GODS Grace hath abounded towards you, if you doe not see how your sinnes hath abounded towards GOD:
you will never see how GOD'S Grace hath abounded towards you, if you do not see how your Sins hath abounded towards GOD:
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1035
Labour to see it, that you may love much, because much is forgiven you, that you may prise CHRIST much,
Labour to see it, that you may love much, Because much is forgiven you, that you may prize CHRIST much,
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1036
and bee brought much more into love with him. That use the Saints should make of it, and it will be profitable.
and be brought much more into love with him. That use the Saints should make of it, and it will be profitable.
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1037
And they that receive the Sacrament should specially consider of it.
And they that receive the Sacrament should specially Consider of it.
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1038
When they came to the Passeover, one of the chiefe things they were directed to doe in that Ceremony, was to remember their bondage.
When they Come to the Passover, one of the chief things they were directed to do in that Ceremony, was to Remember their bondage.
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1039
Againe, looke on the Concomitants of the Passeover; their sowre hearbes, their going in haste, their staffe in their hand. Againe, the Passeover it selfe;
Again, look on the Concomitants of the Passover; their sour herbs, their going in haste, their staff in their hand. Again, the Passover it self;
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1040
their sprinkling of bloud on the doore-postes, all was to put them in minde of their misery,
their sprinkling of blood on the door-posts, all was to put them in mind of their misery,
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1041
and their deliverance, which was the onely way to magnifie his mercie.
and their deliverance, which was the only Way to magnify his mercy.
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1042
So in this spirituall freedome, remember your bondage, the Sinnes you have committed, your Condition by nature, that you may learne to magnifie your freedome by Christ,
So in this spiritual freedom, Remember your bondage, the Sinnes you have committed, your Condition by nature, that you may Learn to magnify your freedom by christ,
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1043
and give God the praise of it, to magnifie and love him with all your heart, and strength:
and give God the praise of it, to magnify and love him with all your heart, and strength:
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1044
The more you doe this, the more it will enlarge your hearts, to know the love of CHRIST, which passeth knowledge.
The more you do this, the more it will enlarge your hearts, to know the love of CHRIST, which passes knowledge.
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1045
Of many wayes to know which, this is one, and a principall One, even to know the greatnesse of your sins.
Of many ways to know which, this is one, and a principal One, even to know the greatness of your Sins.
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1046
The third and chiefe use of all the rest is this: The third and chief use of all the rest is this:
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This Corruption of Nature, this abundance of Corruption which hath beene shewed to you, should drive us to Christ.
This Corruption of Nature, this abundance of Corruption which hath been showed to you, should drive us to christ.
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1048
And that is our end, wee doe not preach damnation, our end is Salvation.
And that is our end, we do not preach damnation, our end is Salvation.
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1049
Therefore wee would have men to know their condition, to know that they bee in state of death.
Therefore we would have men to know their condition, to know that they be in state of death.
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1050
For that that keepes men from comming to CHRIST;
For that that keeps men from coming to CHRIST;
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and the reason that so few are saved, that so few take the Gospell, is, they are not poore in spirit.
and the reason that so few Are saved, that so few take the Gospel, is, they Are not poor in Spirit.
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1052
And why are they not so? Because they see not their sins.
And why Are they not so? Because they see not their Sins.
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1053
And for this cause wee have beene thus long in opening this point, that you may know your selves. And for this cause we have been thus long in opening this point, that you may know your selves.
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1054
And this I dare say, If you did know your selves, if GOD had kindled a light within, whereby to see your Corruptions, you would not stand cheapning the Kingdome of Heaven as you doe;
And this I Dare say, If you did know your selves, if GOD had kindled a Light within, whereby to see your Corruptions, you would not stand cheapening the Kingdom of Heaven as you do;
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1055
you come now in a lame, and remisse manner, but you would then come, and give all that you have for it,
you come now in a lame, and remiss manner, but you would then come, and give all that you have for it,
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1056
and goe away rejoycing, and thinke you have a good bargaine.
and go away rejoicing, and think you have a good bargain.
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1057
God should not then deny you, you would wrestle with him, as Iacob did, and give him no rest till you have obtained a blessing.
God should not then deny you, you would wrestle with him, as Iacob did, and give him no rest till you have obtained a blessing.
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This would awaken men out of their dead sleepe of security, as that is the condition of every man by nature,
This would awaken men out of their dead sleep of security, as that is the condition of every man by nature,
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1059
as he is sinfull, so he is secure, he considers not his sins. Therefore, to all that I have said, you must adde something of your owne;
as he is sinful, so he is secure, he considers not his Sins. Therefore, to all that I have said, you must add something of your own;
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1060
what I have said, is no more able to shew you the sinnes you are subject to,
what I have said, is no more able to show you the Sins you Are Subject to,
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1061
than a little Mappe is to shew you the whole world, it doth but point to the sinnes you are subject to,
than a little Map is to show you the Whole world, it does but point to the Sins you Are Subject to,
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as a point in the margent:
as a point in the margin:
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The way to make it profitable, is to goe home to your owne hearts, to consider these things particularly, to see how your minde, your Conscience, Will,
The Way to make it profitable, is to go home to your own hearts, to Consider these things particularly, to see how your mind, your Conscience, Will,
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1064
and Memorie is out of order, to consider how you have offended in thoughts, in words,
and Memory is out of order, to Consider how you have offended in thoughts, in words,
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1065
and in actions, by sinnes of Omission, and of Commission;
and in actions, by Sins of Omission, and of Commission;
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and by that meanes you shall reade your Natures in your hearts, and make what I have said profitable to you.
and by that means you shall read your Nature's in your hearts, and make what I have said profitable to you.
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And doe not thinke you may goe too farre.
And do not think you may go too Far.
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Doe not thinke we wrong your nature, in saying it is more guiltie than it is;
Do not think we wrong your nature, in saying it is more guilty than it is;
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for wee doe not so, I may boldly say this, Take that man that thinkes worst of himselfe, hee is worse than he thinkes himselfe to bee;
for we do not so, I may boldly say this, Take that man that thinks worst of himself, he is Worse than he thinks himself to be;
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and that I may not speake without Ground, looke upon the first Epistle of Saint Iohn, the third Chapter,
and that I may not speak without Ground, look upon the First Epistle of Saint John, the third Chapter,
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and the twentieth verse, If our Conscience condemne us, God is greater than our Conscience, and knowes all things:
and the twentieth verse, If our Conscience condemn us, God is greater than our Conscience, and knows all things:
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1072
That is, the Conscience of man hath some light, but what is it to the eye of GOD? to the light that is in him? And so much as his light is greater than ours,
That is, the Conscience of man hath Some Light, but what is it to the eye of GOD? to the Light that is in him? And so much as his Light is greater than ours,
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so much more hee sees what is amisse in us.
so much more he sees what is amiss in us.
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The heart, saith Ieremie is deceitfull aboue all things, who can know it? There is a depth of evill in the heart, which no man can search, it is deceitfull,The heart, Says Ieremie is deceitful above all things, who can know it? There is a depth of evil in the heart, which no man can search, it is deceitful,
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1075
and puts false glosses on things, to hide them from our eyes.
and puts false Glosses on things, to hide them from our eyes.
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Therefore doe not thinke thou canst exceed, but labour for thy Humiliation, to see all these things in a greater measure in thy selfe,
Therefore do not think thou Canst exceed, but labour for thy Humiliation, to see all these things in a greater measure in thy self,
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than as they bee here described, and that not nakedly, but with all Circumstances. The end of the Third Sermon.
than as they be Here described, and that not nakedly, but with all circumstances. The end of the Third Sermon.
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CERTAINE SERMONS VPON HVMILIATION. The Fourth SERMON. ROMANS 1.18.
CERTAIN SERMONS UPON HUMILIATION. The Fourth SERMON. ROMAN 1.18.
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For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, which with-hold the Truth in unrighteousnesse.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the Truth in unrighteousness.
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AND this is a thing wee are very unwilling to do, for the Medicine shews the Disease.
AND this is a thing we Are very unwilling to do, for the Medicine shows the Disease.
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The Apostles taking of so much pains to perswade men that they shall not be saved by their own righteousnesse, is an argument, that it is an hard matter to perswade them.
The Apostles taking of so much pains to persuade men that they shall not be saved by their own righteousness, is an argument, that it is an hard matter to persuade them.
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It is the hardest thing in the Word to perswade a civill man that he must not sticke to his owne righteousnesse, till God himselfe puts his hand to the worke,
It is the Hardest thing in the Word to persuade a civil man that he must not stick to his own righteousness, till God himself puts his hand to the work,
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for it is not in any mans power to convince him of his sinne, or of the deficiencie of his righteousnesse.
for it is not in any men power to convince him of his sin, or of the deficiency of his righteousness.
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Therefore that use wee should make of all that hath beene said, to see the necessity that lyes on us to goe to Christ,
Therefore that use we should make of all that hath been said, to see the necessity that lies on us to go to christ,
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and that there is no salvation without him.
and that there is no salvation without him.
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Now to make this Doctrine more effectuall, to awaken you the more, to rouze men out of that sleepe, wherein they are by nature, we will handle these two points: Now to make this Doctrine more effectual, to awaken you the more, to rouse men out of that sleep, wherein they Are by nature, we will handle these two points:
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First, that the aggravations of sin are more than the sins themselves.
First, that the aggravations of since Are more than the Sins themselves.
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Secondly, we will take away all excuses, that so every mouth may bee stopped, and when these two are done, you will have much adoe to finde any starting-hole to keepe you from comming to Christ. For that is our End; And these are very necessary: Secondly, we will take away all excuses, that so every Mouth may be stopped, and when these two Are done, you will have much ado to find any starting-hole to keep you from coming to christ. For that is our End; And these Are very necessary:
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For though you doe consider in your selves all the sins formerly named, if it be done negligently, without the Circumstances;
For though you do Consider in your selves all the Sins formerly nam, if it be done negligently, without the circumstances;
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sin is a sword without an edge, the Circumstance is that that gives it an edge, that sharpens sin, that makes it fit to wound us:
since is a sword without an edge, the Circumstance is that that gives it an edge, that sharpens since, that makes it fit to wound us:
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And secondly, if the sword be never so keene, and sharpe, and yet we be forced to keepe it off, it will not wound us:
And secondly, if the sword be never so keen, and sharp, and yet we be forced to keep it off, it will not wound us:
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Therefore we will, I say, in the second place, take away the excuses, by which men fence themselves,
Therefore we will, I say, in the second place, take away the excuses, by which men fence themselves,
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and decline the stroke of truth, decline this wound of the Law: And so we will conclude this point, and hasten to the rest.
and decline the stroke of truth, decline this wound of the Law: And so we will conclude this point, and hasten to the rest.
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For the first, to make all you have heard before effectuall, we will adde the Circumstances, which is a thing necessary,
For the First, to make all you have herd before effectual, we will add the circumstances, which is a thing necessary,
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for it is a true rule the Schoole-men have, that in moral things, the circumstance is more than the thing it selfe.
for it is a true Rule the Schoolmen have, that in moral things, the circumstance is more than the thing it self.
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Many times in natural things, accidents are nothing in comparison of the forme; but, In moralibus (as they say) Circumstantia plus valet quàm forma:
Many times in natural things, accidents Are nothing in comparison of the Form; but, In Moralibus (as they say) Circumstance plus valet quàm forma:
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For it is the Circumstance by which an action lookes, if you looke round about it,
For it is the Circumstance by which an actium looks, if you look round about it,
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and see all that borders on it, it will aggravate, and make sin out of measure sinfull. To run thorow them briefly.
and see all that borders on it, it will aggravate, and make since out of measure sinful. To run thorough them briefly.
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First, Consider this Circumstance in sinnes committed (I speake of the corrupt nature of man) that every sin committed against God, is not only an offence committed against so great a Majesty (for I will not stand to enlarge that Circumstance, that the sin is greater,
First, Consider this Circumstance in Sins committed (I speak of the corrupt nature of man) that every since committed against God, is not only an offence committed against so great a Majesty (for I will not stand to enlarge that Circumstance, that the since is greater,
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as the person is greater, against whom it is committed) but consider the affection with which you commit it,
as the person is greater, against whom it is committed) but Consider the affection with which you commit it,
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and you shall finde all this in a sin committed by a naturall man. First, an hatred of God in the sin. They thinke they love God;
and you shall find all this in a since committed by a natural man. First, an hatred of God in the since. They think they love God;
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but if it be so, what is the reason that word is put in, Rom. 1.30. where the Apostle speaking of the rebellion of mankinde, he reckons up particularly, that which here he puts up in the grosse, in the generall, Haters of God. You will say you doe not hate God;
but if it be so, what is the reason that word is put in, Rom. 1.30. where the Apostle speaking of the rebellion of mankind, he reckons up particularly, that which Here he puts up in the gross, in the general, Haters of God. You will say you do not hate God;
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but let me aske you this question, Wouldest thou not live at liberty? Wouldest thou not have that removed which restraines thee? Couldest thou not wish that there were no such strict law,
but let me ask you this question, Wouldst thou not live At liberty? Wouldst thou not have that removed which restrains thee? Couldst thou not wish that there were no such strict law,
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as Gods Law is? Couldest thou not wish that there were not any Iudge to call thee to account? Every naturall man had rather be at liberty, hee wishes with all his heart that there were no such God, no such Iudge.
as God's Law is? Couldst thou not wish that there were not any Judge to call thee to account? Every natural man had rather be At liberty, he wishes with all his heart that there were no such God, no such Judge.
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Now if thou wishest God were not, certainely thou hatest God;
Now if thou wishest God were not, Certainly thou Hatest God;
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when we wish a man not to be, to be taken out of the nature of things, out of the subsistence of being, this man we properly hate;
when we wish a man not to be, to be taken out of the nature of things, out of the subsistence of being, this man we properly hate;
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and thus every man hates God. Therefore, Rom. 5.10.
and thus every man hates God. Therefore, Rom. 5.10.
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the Apostle speaking generally of mankind, sayes, When you were Enemies. It is the condition of every man, hee is an Enemie to God,
the Apostle speaking generally of mankind, Says, When you were Enemies. It is the condition of every man, he is an Enemy to God,
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and sins out of Enmity, and what obedience he performes is out of a false servile feare, that is the first.
and Sins out of Enmity, and what Obedience he performs is out of a false servile Fear, that is the First.
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Secondly, that is not all, but he denies God, dethrones him, and sets up another god; Secondly, that is not all, but he Denies God, dethrones him, and sets up Another god;
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naturall men little thinke they doe so; when they follow their Covetousnesse, Lusts, Honours, Ambitions, they little thinke they doe it;
natural men little think they do so; when they follow their Covetousness, Lustiest, Honours, Ambitions, they little think they do it;
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But they doe, Tit. 1. ult. They professe that they know God, but in their workes they deny him.
But they do, Tit. 1. ult. They profess that they know God, but in their works they deny him.
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When they are charged with this, that they thinke there is no God, and told of the greatnesse of the fault,
When they Are charged with this, that they think there is no God, and told of the greatness of the fault,
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as it is the greatest Treason to deny the King to be the King, this Atheisme every man is ready to disclaime, he thinkes it is not so with him:
as it is the greatest Treason to deny the King to be the King, this Atheism every man is ready to disclaim, he thinks it is not so with him:
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But I beseech you consider there be two kindes of Thoughts in a mans heart, some we call reflex thoughts,
But I beseech you Consider there be two Kinds of Thoughts in a men heart, Some we call reflex thoughts,
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when a man thinkes a thing, and knowes that he thinkes it;
when a man thinks a thing, and knows that he thinks it;
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other we call direct thoughts, which are in the heart, but a man knowes it not;
other we call Direct thoughts, which Are in the heart, but a man knows it not;
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and these must be found out by the Actions, for they are discovered by the fruits.
and these must be found out by the Actions, for they Are discovered by the fruits.
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But God that knowes the meaning of the spirit, knowes likewise the meaning of the flesh:
But God that knows the meaning of the Spirit, knows likewise the meaning of the Flesh:
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Now, saith the Text, they professe they know him, but in deeds they deny him, that is, in truth they deny God, there bee certaine direct thoughts which have not such reflection in the heart of every naturall man, by which he denies God,
Now, Says the Text, they profess they know him, but in Deeds they deny him, that is, in truth they deny God, there be certain Direct thoughts which have not such reflection in the heart of every natural man, by which he Denies God,
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for he honours not God as he ought, hee denies the Power, the Omni-presence, the Iustice,
for he honours not God as he ought, he Denies the Power, the Omnipresence, the justice,
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and Omni-science of God, and if you can see this in his workes you may say, there be such thoughts in him,
and Omniscience of God, and if you can see this in his works you may say, there be such thoughts in him,
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because he lives as if there were no God. But you will object; every man thinks there is a God?
Because he lives as if there were no God. But you will Object; every man thinks there is a God?
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It is true, there is naturally some light in them;
It is true, there is naturally Some Light in them;
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but where there be two different Principles, there be two different conclusions, there is some light planted in them that teaches that there is a God,
but where there be two different Principles, there be two different conclusions, there is Some Light planted in them that Teaches that there is a God,
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but take the darknesse that is in their heart, set aside from this light, there is nothing but Atheisme, he sets God aside,
but take the darkness that is in their heart, Set aside from this Light, there is nothing but Atheism, he sets God aside,
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and puts up something else in stead of him:
and puts up something Else in stead of him:
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some make pleasures their god, some make their riches their god, some make their belly their god, &c. But we cannot stand on this.
Some make pleasures their god, Some make their riches their god, Some make their belly their god, etc. But we cannot stand on this.
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Thirdly, they despise God in the Commission of sin; see it in the sin of lying, wherein a man respects man more than God, and so despises God; Thirdly, they despise God in the Commission of since; see it in the since of lying, wherein a man respects man more than God, and so despises God;
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he cares not though God knowes it, and is a witnesse to it, and so it is an injury to God, a contending with God.
he Cares not though God knows it, and is a witness to it, and so it is an injury to God, a contending with God.
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We little thinke it is so, but see that place, 1 Cor. 10.22. the Apostle speaking there of one particular sin, that is, of eating meat offered to Idols, saith, Will you continue to doe it? Will you provoke God to jealousie? Are you stronger than he? It is as if you set your selves against him of purpose, to doe him an Injury.
We little think it is so, but see that place, 1 Cor. 10.22. the Apostle speaking there of one particular since, that is, of eating meat offered to Idols, Says, Will you continue to do it? Will you provoke God to jealousy? are you Stronger than he? It is as if you Set your selves against him of purpose, to do him an Injury.
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And these affections are in the sin of every naturall man. And that is the first Circumstance.
And these affections Are in the since of every natural man. And that is the First Circumstance.
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A second Circumstance to aggravate sin, is, when it is committed against Knowledge, and indeed no Circumstance does it more than this, that a man sins against the light he hath, A second Circumstance to aggravate since, is, when it is committed against Knowledge, and indeed no Circumstance does it more than this, that a man Sins against the Light he hath,
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when he knowes it to be a sin, and (it may be) bethinks himselfe of it, and yet commits it.
when he knows it to be a since, and (it may be) bethinks himself of it, and yet commits it.
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You know how it is with men;
You know how it is with men;
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An offence committed, an Injury offered to a King, after Proclamation, comes to be a rebellion,
an offence committed, an Injury offered to a King, After Proclamation, comes to be a rebellion,
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because his will was made knowne.
Because his will was made known.
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And so it is with God, when he hath revealed a Truth to mee, that I know this to be a sin,
And so it is with God, when he hath revealed a Truth to me, that I know this to be a since,
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and am convinced of it, and yet goe on in it, this alters the nature of a sin, it is not now a bare Transgression of the Law,
and am convinced of it, and yet go on in it, this alters the nature of a since, it is not now a bore Transgression of the Law,
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but a Rebellion, and so God is provoked in an high degree; for in a sinne against Knowledge, there is more harme, more disobedience, more presumption:
but a Rebellion, and so God is provoked in an high degree; for in a sin against Knowledge, there is more harm, more disobedience, more presumption:
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If a Prince be in a place where he is not knowne, and findes not respect sutable to his worth, hee matters it not, hee wi•l not take it amisse,
If a Prince be in a place where he is not known, and finds not respect suitable to his worth, he matters it not, he wi•l not take it amiss,
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for he is not knowne, but if h• be known, and taken notice of, and yet neglected, it is great dis-respect,
for he is not known, but if h• be known, and taken notice of, and yet neglected, it is great disrespect,
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and taken for a great offence. So when men sin against light given, it aggravates sin exceedingly.
and taken for a great offence. So when men sin against Light given, it aggravates since exceedingly.
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As in the one and twentieth verse of this Chapter, this that the Apostle laid to the charge of the Romans, aggravated their sin;
As in the one and twentieth verse of this Chapter, this that the Apostle laid to the charge of the Roman, aggravated their since;
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they knew God, but they glorified him not as God, as if he had said, If you had not knowne him it were another case;
they knew God, but they glorified him not as God, as if he had said, If you had not known him it were Another case;
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but to know God, and not to practise according to knowledge, to know God, and not to glorifie him as God;
but to know God, and not to practise according to knowledge, to know God, and not to Glorify him as God;
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this God will not take in good part, it shewes you are sinners, and in a condition of death.
this God will not take in good part, it shows you Are Sinners, and in a condition of death.
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Therefore in Acts 17. saith dthe Apostle, The times of Ignorance God regarded not, but now he admonishes every one to repent, that is,
Therefore in Acts 17. Says dthe Apostle, The times of Ignorance God regarded not, but now he admonishes every one to Repent, that is,
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when the Gentiles walked in their owne wayes, before the Gospell came, before God published and made knowne his will, he wincked at it,
when the Gentiles walked in their own ways, before the Gospel Come, before God published and made known his will, he winked At it,
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but now regards it, not a yeare nor a day shall now passe without an account for it;
but now regards it, not a year nor a day shall now pass without an account for it;
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the axe is now laid to the root of the Tree, he will deferre no longer, he will take it no more as he did heretofore.
the axe is now laid to the root of the Tree, he will defer no longer, he will take it no more as he did heretofore.
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Therefore the Apostle Paul, 1 Tim. 1. 13. saith, I was a persecutour, and blasphemer, but am received to mercy, because I did it ignorantly.
Therefore the Apostle Paul, 1 Tim. 1. 13. Says, I was a persecutor, and blasphemer, but am received to mercy, Because I did it ignorantly.
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Why doth he adde that? Because if he had had knowledge, and so had done it wittingly,
Why does he add that? Because if he had had knowledge, and so had done it wittingly,
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and willingly, his sin had beene out of measure sinfull, and exceedingly aggravated it.
and willingly, his since had been out of measure sinful, and exceedingly aggravated it.
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Therefore Daniel tels Balthazar (as an addition to his sins) Thou knowest all this,
Therefore daniel tells Balthazar (as an addition to his Sins) Thou Knowest all this,
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and yet hast not humbled thy selfe;
and yet hast not humbled thy self;
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if thou hadst not knowne it, if thou hadst not had an example, if it had not bin revealed to thee, thy sin had beene so much the lesse,
if thou Hadst not known it, if thou Hadst not had an Exampl, if it had not been revealed to thee, thy since had been so much the less,
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and perhaps God would have suffred thee to live, but thou knowest all this, and yet didst not humble thy selfe.
and perhaps God would have suffered thee to live, but thou Knowest all this, and yet didst not humble thy self.
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But of all places, take that in Rom. 7.13. Was that then which was good, made death unto me? God forbid:
But of all places, take that in Rom. 7.13. Was that then which was good, made death unto me? God forbid:
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But sin, that it might appeare sinne, working death in me by that which is good:
But since, that it might appear sin, working death in me by that which is good:
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that sinne by the Commandement might become exceeding sinfull. that sin by the Commandment might become exceeding sinful.
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The meaning is this, When a man knowes that the Law of God discovers this and that to be a sin,
The meaning is this, When a man knows that the Law of God discovers this and that to be a since,
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if he commits it, his knowledge makes it out of measure sinfull.
if he commits it, his knowledge makes it out of measure sinful.
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The same Irregularity may be in others, the same sinne may in it selfe be as great in another that knowes not the Commandement,
The same Irregularity may be in Others, the same sin may in it self be as great in Another that knows not the Commandment,
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but the knowledge of it, makes it to exceed in greatnesse;
but the knowledge of it, makes it to exceed in greatness;
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for when a man knowes the will of God, and yet sinnes against it, it is a resisting of the Holy Ghost,
for when a man knows the will of God, and yet Sins against it, it is a resisting of the Holy Ghost,
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and such sinnes offend God more, than the sinnes against the Father and the Son,
and such Sins offend God more, than the Sins against the Father and the Son,
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for the HOLY GHOST enlightens, and when one is once enlightned, there is a great contempt against the whole Trinity;
for the HOLY GHOST enlightens, and when one is once enlightened, there is a great contempt against the Whole Trinity;
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and therefore when a sin is fully against the Holy Ghost, it is never forgiven. Take heed of this resisting of the Spirit, of this tempting of the Holy Ghost,
and Therefore when a since is Fully against the Holy Ghost, it is never forgiven. Take heed of this resisting of the Spirit, of this tempting of the Holy Ghost,
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for so it is called, Act. 5.9.
for so it is called, Act. 5.9.
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As any man hath more knowledge, hath beene more instructed, so it addes the more to his sinne. Rom. 2.9. Tribulation and anguish to the Iew first, and then to the Greeke ;
As any man hath more knowledge, hath been more instructed, so it adds the more to his sin. Rom. 2.9. Tribulation and anguish to the Iew First, and then to the Greek;
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for the knowledge of the Iew was greater than the knowledge of the Greeke:
for the knowledge of the Iew was greater than the knowledge of the Greek:
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So that as any man hath more light, he hath so much more condemnation, his sinne is so much the more out of measure sinfull:
So that as any man hath more Light, he hath so much more condemnation, his sin is so much the more out of measure sinful:
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they that sin only against light of nature, their sin is so much the lesse, because they had but that one Law, and so not so much light.
they that sin only against Light of nature, their since is so much the less, Because they had but that one Law, and so not so much Light.
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The Iewes that had another light above the light of Nature, are sunke deeper into sin than the meere Naturalist,
The Iewes that had Another Light above the Light of Nature, Are sunk Deeper into since than the mere Naturalist,
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and so are in a more miserable condition;
and so Are in a more miserable condition;
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but we that live under the Gospell, sin against both the former Lawes, and against the Gospel too, which makes our sins the greater.
but we that live under the Gospel, since against both the former Laws, and against the Gospel too, which makes our Sins the greater.
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And this is a Circumstance that should much humble us, as for generall sins, so for particular sins,
And this is a Circumstance that should much humble us, as for general Sins, so for particular Sins,
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when they are committed against knowledge.
when they Are committed against knowledge.
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A third Circumstance, is, when sinnes are committed without Temptation, or with lesse Temptation, but when they proceed meerely out of the perversnesse of the will,
A third Circumstance, is, when Sins Are committed without Temptation, or with less Temptation, but when they proceed merely out of the perverseness of the will,
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for when the Temptation is lesse, the sin is greater; Quantò major facilitas non peccandi, tantò majus peccatum ;
for when the Temptation is less, the since is greater; Quantò Major facilitas non Peccandi, tantò Majus peccatum;
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When the fault is only in the wils being amisse, it is a sinne that exceeds:
When the fault is only in the wills being amiss, it is a sin that exceeds:
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and that is the case of many naturall men.
and that is the case of many natural men.
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As for example, suppose the will be right, and the affections be well ordered, and the understanding onely be ignorant, this we call a sinne of Ignorance;
As for Exampl, suppose the will be right, and the affections be well ordered, and the understanding only be ignorant, this we call a sin of Ignorance;
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and that is a Circumstance which rather lessens a sin simply considered.
and that is a Circumstance which rather lessens a since simply considered.
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Secondly, suppose the understanding be right, and the will well disposed, but passion transports a man, this is a sin of Infirmity:
Secondly, suppose the understanding be right, and the will well disposed, but passion transports a man, this is a since of Infirmity:
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But when the understanding shall informe, such a sin is a sin, and no violent passion be stirred up to transport the soule,
But when the understanding shall inform, such a since is a since, and no violent passion be stirred up to transport the soul,
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but the will neverthelesse chuses it, this I call a sin without Temptation, and this Circumstance aggravates sin,
but the will nevertheless chooses it, this I call a since without Temptation, and this Circumstance aggravates since,
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because there is more will in it, and it is much to have the will stirring in a sin: Therefore, Hebr. 10.26. you shall finde this expression, If we sinne wilfully after we have received the knowledge of the Truth, there remaines no more Sacrifice for sinne.
Because there is more will in it, and it is much to have the will stirring in a since: Therefore, Hebrew 10.26. you shall find this expression, If we sin wilfully After we have received the knowledge of the Truth, there remains no more Sacrifice for sin.
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It is true, he speakes there of the sin of Apostacie, but marke that word, If we sinne wilfully, that is,
It is true, he speaks there of the since of Apostasy, but mark that word, If we sin wilfully, that is,
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if the will have much to doe in it, when the other faculties are rightly informed,
if the will have much to do in it, when the other faculties Are rightly informed,
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and wel set, when there is no Temptation, no resistance, it is an ill signe that the sin is out of choice.
and well Set, when there is no Temptation, no resistance, it is an ill Signen that the since is out of choice.
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It is true, a man may have his minde set the right way, and yet a gust of wind may come,
It is true, a man may have his mind Set the right Way, and yet a gust of wind may come,
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and carry him out of the way;
and carry him out of the Way;
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but when the wind is still, and the Sea calme, and there is nothing to trouble him,
but when the wind is still, and the Sea Cam, and there is nothing to trouble him,
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and yet he turnes the Rudder the wrong way, and aims at a wrong haven, he now sins out of will and perversenesse.
and yet he turns the Rudder the wrong Way, and aims At a wrong Haven, he now Sins out of will and perverseness.
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There are many sins of this nature, as swearing, when there is no Temptation, when the Vnderstanding knowes it to be a sin,
There Are many Sins of this nature, as swearing, when there is no Temptation, when the Understanding knows it to be a since,
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and no great affection is stirred up, but men will doe it, because they will doe it.
and no great affection is stirred up, but men will do it, Because they will do it.
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So ordinary neglect of the Sabbath, which can have no violent Temptation to carry a man to it.
So ordinary neglect of the Sabbath, which can have no violent Temptation to carry a man to it.
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So neglect of hearing the Word, and Prayer (I speake not of fals through infirmity.) So the favouring of sin in others,
So neglect of hearing the Word, and Prayer (I speak not of falls through infirmity.) So the favouring of since in Others,
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as also scornefull and corrupt speeches, tending to the disgrace of holinesse and purity of Conversation.
as also scornful and corrupt Speeches, tending to the disgrace of holiness and purity of Conversation.
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These be sins out of choice, which a man is not transported to, not carried to through any violence of passion:
These be Sins out of choice, which a man is not transported to, not carried to through any violence of passion:
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It is one thing for a man to sell himselfe to sin, as Ahab did,
It is one thing for a man to fell himself to since, as Ahab did,
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and another thing to be sold under sin, as Paul, it is one thing to goe into Captivity, another thing to be led thither with a kinde of over-ruling violence,
and Another thing to be sold under since, as Paul, it is one thing to go into Captivity, Another thing to be led thither with a kind of overruling violence,
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for in such a case the most upright-hearted man may be miscarried, when sin shall get on the hill of passion,
for in such a case the most upright-hearted man may be miscarried, when since shall get on the hill of passion,
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when it shall have the wind of him, and stand on the higher ground, he may be foiled;
when it shall have the wind of him, and stand on the higher ground, he may be foiled;
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but when a man shall be on even termes with sin, when it shall have no such advantage,
but when a man shall be on even terms with since, when it shall have no such advantage,
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but a man is every way himselfe, and yet then sin against God, this aggravates it ex•eedingly,
but a man is every Way himself, and yet then since against God, this aggravates it ex•eedingly,
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for he doth it not out of passion, but •n cold bloud, and out of choice;
for he does it not out of passion, but •n cold blood, and out of choice;
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and when he •hooses to sin, it is a fearefull thing.
and when he •hooses to since, it is a fearful thing.
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When it •s with him, as Augustine speakes of himselfe, •ho when he had Apples enough,
When it •s with him, as Augustine speaks of himself, •ho when he had Apples enough,
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yet out of •elight in the action, he would goe to another Orchard and rob that, without Temptation, be•ause he would doe it.
yet out of •elight in the actium, he would go to Another Orchard and rob that, without Temptation, be•ause he would do it.
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So that there is difference betweene a man that is over-ruled, and over-come out of violence and passion,
So that there is difference between a man that is overruled, and overcome out of violence and passion,
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and a man that seekes Company and occasions, and incentives to whet and quicken his lusts, that so he may have more pleasure and delight in it.
and a man that seeks Company and occasions, and incentives to whet and quicken his Lustiest, that so he may have more pleasure and delight in it.
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Let those that are guilty consider this ▪ Circumstance. Fourthly, sinning against Vowes and Covenants made with God, aggravates sin;
Let those that Are guilty Consider this ▪ Circumstance. Fourthly, sinning against Vows and Covenants made with God, aggravates since;
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for God hath said he will require our Vowes, if a man have covenanted, God wil either have the thing done,
for God hath said he will require our Vows, if a man have covenanted, God will either have the thing done,
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or else he will surely punish the party for breaking it, it is a thing he will not omit.
or Else he will surely Punish the party for breaking it, it is a thing he will not omit.
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Now besides particular Vowes and Covenants, consider the generall Vowes we entred into at Baptisme, besides those which we have renewed at the Sacrament of the Lords Supper: Gal. 5.3. When a man is once Circumcised, he is bound to keepe the whole Law:
Now beside particular Vows and Covenants, Consider the general Vows we entered into At Baptism, beside those which we have renewed At the Sacrament of the lords Supper: Gal. 5.3. When a man is once Circumcised, he is bound to keep the Whole Law:
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So he that receives this Sacrament, binds himselfe in a solemne bond to keep the whole Law:
So he that receives this Sacrament, binds himself in a solemn bound to keep the Whole Law:
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now it is usuall, that after men have received the Sacrament, we see no alteration in their carriage;
now it is usual, that After men have received the Sacrament, we see no alteration in their carriage;
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if they were given to swearing before, they sweare still;
if they were given to swearing before, they swear still;
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if they were given to ill company, to vaine and idle courses, they continue the same still,
if they were given to ill company, to vain and idle courses, they continue the same still,
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and thinke the sin the same;
and think the since the same;
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but they are deceived in that, for sin after Covenant is greater than it was before. Ezek. 16.32.
but they Are deceived in that, for since After Covenant is greater than it was before. Ezekiel 16.32.
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Sin is there aggravated from this reason, saith the Prophet, Thou hast beene an harlot, as a wife that commits adultery, that taketh strangers in stead of her husband.
since is there aggravated from this reason, Says the Prophet, Thou hast been an harlot, as a wife that commits adultery, that Takes Strangers in stead of her husband.
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As if hee had said, Thou art married to me in holinesse and righteousnesse, and so thou plaist the harlot as a wife,
As if he had said, Thou art married to me in holiness and righteousness, and so thou plaist the harlot as a wife,
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and that makes the sin out of measure sinfull.
and that makes the since out of measure sinful.
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And it is true of particular vowes, that you may judge aright of sin, and know the greatnesse of it.
And it is true of particular vows, that you may judge aright of since, and know the greatness of it.
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Lastly, sin is aggravated from the meanes you have to resist sin, consider how many means we enjoy,
Lastly, since is aggravated from the means you have to resist since, Consider how many means we enjoy,
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and yet profit not by them.
and yet profit not by them.
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The mercies of God should draw us to him, God expects a returne of that fruit at our hands;
The Mercies of God should draw us to him, God expects a return of that fruit At our hands;
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and yet (as the Prophet complaines, Ier. 5.22.) You have not said in your hearts, Let us feare that God who gives us the first and later raine,
and yet (as the Prophet complains, Jeremiah 5.22.) You have not said in your hearts, Let us Fear that God who gives us the First and later rain,
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and keepes for us the appointed times of harvest. and keeps for us the appointed times of harvest.
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As if he had said, God expects this at your hands, hee gives the first and later raine for this end, that you may remember him,
As if he had said, God expects this At your hands, he gives the First and later rain for this end, that you may Remember him,
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and thinke of him, and when we say not in our hearts, Let us feare that God that doth this and that for us, God takes it amisse,
and think of him, and when we say not in our hearts, Let us Fear that God that does this and that for us, God Takes it amiss,
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for his bountifulnesse should lead us to repentance; and therefore the despising of it must aggravate sin.
for his bountifulness should led us to Repentance; and Therefore the despising of it must aggravate since.
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So after Corrections (as no man can say he hath had no correction) a sin is much aggravated. Therefore, Ierem. 5.3. it is complained of, I have strucken you, and you have not sorrowed;
So After Corrections (as no man can say he hath had no correction) a since is much aggravated. Therefore, Jeremiah 5.3. it is complained of, I have strucken you, and you have not sorrowed;
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I have wounded you, but you have refused to receive correction. As if he had said, This is it God takes exceeding ill at your hands,I have wounded you, but you have refused to receive correction. As if he had said, This is it God Takes exceeding ill At your hands,
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and it showes that your rebellion is come to a great height;
and it shows that your rebellion is come to a great height;
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he hath smitten you, and you have not sorrowed, that is, you have not taken the sin to heart, that hath caused this smiting.
he hath smitten you, and you have not sorrowed, that is, you have not taken the since to heart, that hath caused this smiting.
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Therefore he is angry, as Hos. 4.14. I will visit your daughters no more, &c. because they have not profited by what I have done already:
Therefore he is angry, as Hos. 4.14. I will visit your daughters no more, etc. Because they have not profited by what I have done already:
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that is the meaning of the place.
that is the meaning of the place.
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But chiefly, and of all the rest of his mercies, he will not beare the contempt of his Word.
But chiefly, and of all the rest of his Mercies, he will not bear the contempt of his Word.
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I will name but one place, 2 Chron. 36.15.
I will name but one place, 2 Chronicles 36.15.
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saith the Prophet there, I rose early, and sent my messengers, but how did you carry your selfe towards them? You mocked my messengers,
Says the Prophet there, I rose early, and sent my messengers, but how did you carry your self towards them? You mocked my messengers,
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and despised my Word, till my wrath rose against you, and there was no remedy. and despised my Word, till my wrath rose against you, and there was no remedy.
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As if he had said, When a man once comes to this, that when God shall once speake in his Word, shall declare his truth, shall make knowne sin,
As if he had said, When a man once comes to this, that when God shall once speak in his Word, shall declare his truth, shall make known since,
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and call him home by the Gospell, but he shall neglect it, take no good by it, not suffer it to worke on him: Now there is no remedy.
and call him home by the Gospel, but he shall neglect it, take no good by it, not suffer it to work on him: Now there is no remedy.
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What then? the wrath of God rises against him, and then comes destruction, so that it rises not the second time;
What then? the wrath of God rises against him, and then comes destruction, so that it rises not the second time;
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so that as God hath shewed you more mercy, so are your sins more.
so that as God hath showed you more mercy, so Are your Sins more.
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Doe but think what an unreasonable unequall thing it is, that you should take so many mercies, health and wealth, from his immediate hand,
Doe but think what an unreasonable unequal thing it is, that you should take so many Mercies, health and wealth, from his immediate hand,
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and yet never so much as thinke of him, never worship him, nor feare him, nor take his mercies to heart:
and yet never so much as think of him, never worship him, nor Fear him, nor take his Mercies to heart:
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How many taste of his goodnesse, and yet continue to despise him, and not to bring forth fruit by his Word? which is no small thing.
How many taste of his Goodness, and yet continue to despise him, and not to bring forth fruit by his Word? which is no small thing.
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And so much shall serve for the aggravations of sin. Now wee will come to take away the Excuses.
And so much shall serve for the aggravations of since. Now we will come to take away the Excuses.
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And first, Every man is ready to say, Though I faile in many things, yet I hope my meaning is good, I have as good an heart as another man,
And First, Every man is ready to say, Though I fail in many things, yet I hope my meaning is good, I have as good an heart as Another man,
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though I make not such a show. But I will aske thee this briefe question.
though I make not such a show. But I will ask thee this brief question.
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Whence come thy evill words? &c. are they not fruits and buds that proceed from a sappe within? When sparkes fly out of the Chimney top, shall we not say, there is fire in the house? If we see evill words and actions, shall not we say the corruption is greater in the root, than in the branches. Whence come thy evil words? etc. Are they not fruits and buds that proceed from a sap within? When sparks fly out of the Chimney top, shall we not say, there is fire in the house? If we see evil words and actions, shall not we say the corruption is greater in the root, than in the branches.
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Thou wilt excuse it, It is my nature, and I hope I shall be excused, and that God will not deale so hardly with me, he knowes I am flesh and bloud,
Thou wilt excuse it, It is my nature, and I hope I shall be excused, and that God will not deal so hardly with me, he knows I am Flesh and blood,
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and the strength of my nature.
and the strength of my nature.
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Well, I will adde something to that I have formerly said, it being a point hard for us to beleeve, and to make use of.
Well, I will add something to that I have formerly said, it being a point hard for us to believe, and to make use of.
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I say, the badnesse of thy nature is so farre from excusing thy sin, that it exceedingly aggravates it.
I say, the badness of thy nature is so Far from excusing thy since, that it exceedingly aggravates it.
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I have shewed many reasons, and will now adde these foure, and then it will be evident to you.
I have showed many Reasons, and will now add these foure, and then it will be evident to you.
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First, whereas you thinke your sin is excusable, because of your natures, you must know it is most strong, and violent, and stirring there;
First, whereas you think your since is excusable, Because of your nature's, you must know it is most strong, and violent, and stirring there;
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for I will aske you, whence come your sins? It is answered, Matth. 15.19.
for I will ask you, whence come your Sins? It is answered, Matthew 15.19.
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Out of the heart comes Adulteries, Fornications, &c. And if out of the heart, is it not thence as from the cause, the Principle? Are they not minted there? And is not every thing strongest in the Cause? If the Dough be sowre,Out of the heart comes Adulteries, Fornications, etc. And if out of the heart, is it not thence as from the cause, the Principle? are they not minted there? And is not every thing Strongest in the Cause? If the Dough be sour,
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how sowre was the Leaven? If so much ill be in the fruit, there is much more in the Parents of that fruit.
how sour was the Leaven? If so much ill be in the fruit, there is much more in the Parents of that fruit.
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Secondly, as it is strong in the heart, so it is much more abundant there, that phrase expresses it sufficiently, Out of the abundance of the heart the mouth speaketh:
Secondly, as it is strong in the heart, so it is much more abundant there, that phrase Expresses it sufficiently, Out of the abundance of the heart the Mouth speaks:
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As if our Saviour had said, There is some evill in the tongue, but it is abundant in the heart:
As if our Saviour had said, There is Some evil in the tongue, but it is abundant in the heart:
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so that, take any sinfull action, it is a dish of water taken out of the Sea,
so that, take any sinful actium, it is a dish of water taken out of the Sea,
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or like a drop taken out of the fountaine, for there is an abundance, a sea of corruption within.
or like a drop taken out of the fountain, for there is an abundance, a sea of corruption within.
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Thirdly, consider that sin in the heart is a spring, and therefore an actuall sin, that is exceeding hainous, is not so much in Gods sight,
Thirdly, Consider that since in the heart is a spring, and Therefore an actual since, that is exceeding heinous, is not so much in God's sighed,
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as a sinfull lust that is in the heart, because it is a Spring, and therefore is vertually more than a great Pond:
as a sinful lust that is in the heart, Because it is a Spring, and Therefore is virtually more than a great Pond:
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I say, vertually more, for it doth more.
I say, virtually more, for it does more.
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Take a great vast sin, it is a broad Pond that vanishes away as every action doth,
Take a great vast since, it is a broad Pond that Vanishes away as every actium does,
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but a lust within, is fruitfull, it is a spring of sin, and therefore is in efficacie more.
but a lust within, is fruitful, it is a spring of since, and Therefore is in efficacy more.
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Fourthly, the last consideration is neare this, and that is, sin in the heart is permanent, the poison of Corruption remaines, the action passes,
Fourthly, the last consideration is near this, and that is, since in the heart is permanent, the poison of Corruption remains, the actium passes,
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but the sinfull disposition continues in a man, that when God lookes on him, he sees him as an hatefull person, he lookes on him,
but the sinful disposition continues in a man, that when God looks on him, he sees him as an hateful person, he looks on him,
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as we doe on Toads and Serpents, for his very nature is bad, and that continues,
as we do on Toads and Serpents, for his very nature is bad, and that continues,
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and in this regard exceeds sin in action. This I say that you may make this use of it.
and in this regard exceeds since in actium. This I say that you may make this use of it.
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When you meet with any particular sin which appeares hainous, let it be as a River to lead you to the Sea. When you see a sin of covetousnesse, of vanity, of wrath, of uncleannesse, let that lead you to the heart,
When you meet with any particular since which appears heinous, let it be as a River to led you to the Sea. When you see a since of covetousness, of vanity, of wrath, of uncleanness, let that led you to the heart,
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and conclude, that you have an uncleane heart, a contentious heart, a covetous heart, a rebellious heart.
and conclude, that you have an unclean heart, a contentious heart, a covetous heart, a rebellious heart.
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This use David made of his murder, and upon that occasion he was brought to conceive aright of originall sin, which, perhaps, he never so considered before. Psal. 51.4. In sinne hath my mother conceived mee ;
This use David made of his murder, and upon that occasion he was brought to conceive aright of original since, which, perhaps, he never so considered before. Psalm 51.4. In sin hath my mother conceived me;
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the greatnesse of his sin made him breake forth in that manner, Against thee have I sinned, that amazed him, it made him to know what Originall sinne was, wherof this was but a fruit,
the greatness of his since made him break forth in that manner, Against thee have I sinned, that amazed him, it made him to know what Original sin was, whereof this was but a fruit,
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and being the spring it must needs have more efficacie.
and being the spring it must needs have more efficacy.
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If a man finde any pride in his actions, let him looke to his heart, it may be God hath left him to such fals that he may see what is within;
If a man find any pride in his actions, let him look to his heart, it may be God hath left him to such falls that he may see what is within;
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as it was with Hezekiah, 2 Chron. 32.31.
as it was with Hezekiah, 2 Chronicles 32.31.
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For this cause God left him to try him, that he might know all that was in his heart, that it might be discovered to him what an heart he had.
For this cause God left him to try him, that he might know all that was in his heart, that it might be discovered to him what an heart he had.
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The Apostle speaketh, Rom. 9.22.23. (a place very considerable, for it may helpe to humble us) of vessels prepared for honour, and of vessels prepared for wrath, and destruction :
The Apostle speaks, Rom. 9.22.23. (a place very considerable, for it may help to humble us) of vessels prepared for honour, and of vessels prepared for wrath, and destruction:
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the vessels be of two sorts;
the vessels be of two sorts;
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those for honour, they have a fashion peculiar to them, which when you see, you may say, this is made for such a purpose,
those for honour, they have a fashion peculiar to them, which when you see, you may say, this is made for such a purpose,
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and in other vessels you shall see another fashion and may say, This is not a vessell of honour, but of dishonour.
and in other vessels you shall see Another fashion and may say, This is not a vessel of honour, but of dishonour.
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So looke on thy heart, see how it is framed, and when thou seest the fashion of it thou maist say,
So look on thy heart, see how it is framed, and when thou See the fashion of it thou Mayest say,
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for ought I see my heart is framed, and fashioned to destruction.
for ought I see my heart is framed, and fashioned to destruction.
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This use we should make of our nature, it should be so farre from excusing sin, that it should aggravate it. The third Excuse is;
This use we should make of our nature, it should be so Far from excusing since, that it should aggravate it. The third Excuse is;
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But we live in times of the Gospell, and God is full of mercy, and will not deale with us now,
But we live in times of the Gospel, and God is full of mercy, and will not deal with us now,
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as he did with them in the time of the Law. Will you make God all Iustice?
as he did with them in the time of the Law. Will you make God all justice?
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I answer, and shew that there is a great deceit in this, out of that place, Matth. 5.20. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, you cannot enter into the Kingdome of God. I answer, and show that there is a great deceit in this, out of that place, Matthew 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of God.
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This is spoken to them that were under the Gospell, for he saith, I say unto you, &c. The meaning is this, The Pharisees did many things, they kept the Law in a great measure,
This is spoken to them that were under the Gospel, for he Says, I say unto you, etc. The meaning is this, The Pharisees did many things, they kept the Law in a great measure,
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and thought to be saved by it; but except you doe more than that, you shall never be saved.
and Thought to be saved by it; but except you do more than that, you shall never be saved.
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As for example, in the sequele of this chapter he names foure particulars: The Pharisees say, Thou shalt not kill ; but that is not enough:
As for Exampl, in the sequel of this chapter he names foure particulars: The Pharisees say, Thou shalt not kill; but that is not enough:
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I say, Thou shalt not be angry unadvisedly. Againe, they say, Thou shalt not commit adultery:
I say, Thou shalt not be angry unadvisedly. Again, they say, Thou shalt not commit adultery:
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But I say, If thou cherishest any lust, though thou never commest to act it, thou committest adultery.
But I say, If thou cherishest any lust, though thou never Comest to act it, thou Committest adultery.
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Againe, the Pharisees say, Forsweare not: But I say, Sweare not at all, but let your yea, be yea,
Again, the Pharisees say, Forswear not: But I say, Swear not At all, but let your yea, be yea,
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and your nay, nay, for whatsoever is more than that, is evill. Let them that sweare, By Faith and Troth, consider this.and your nay, nay, for whatsoever is more than that, is evil. Let them that swear, By Faith and Troth, Consider this.
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Againe, the Pharisees say, An eye for an eye, and a tooth for a tooth.
Again, the Pharisees say, an eye for an eye, and a tooth for a tooth.
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But I say, You shall doe good to them that hurt you, and blesse them that curse you,
But I say, You shall do good to them that hurt you, and bless them that curse you,
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and except you doe this, (which is more than the Pharisees doe) you cannot enter into the Kingdome of God. and except you do this, (which is more than the Pharisees doe) you cannot enter into the Kingdom of God.
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You that thinke your condition so good, because you have a new Priesthood, a new Iubile, a time of liberty, I tell you,
You that think your condition so good, Because you have a new Priesthood, a new Jubilee, a time of liberty, I tell you,
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except you yeeld an Evangelicall obedience to all I have now named (which are but some of many more) at all times,
except you yield an Evangelical Obedience to all I have now nam (which Are but Some of many more) At all times,
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and in every particular, although you live under the Gospell, you cannot be saved, for otherwise the Publicans and Pharisees can doe as much as you,
and in every particular, although you live under the Gospel, you cannot be saved, for otherwise the Publicans and Pharisees can do as much as you,
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and you must doe more than men can do by nature, you must doe something that is singular,
and you must do more than men can do by nature, you must do something that is singular,
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and above the reach of Nature, you must strive to perfection, labouring to be like your heavenly Father. So much for that. The fourth Excuse is.
and above the reach of Nature, you must strive to perfection, labouring to be like your heavenly Father. So much for that. The fourth Excuse is.
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But wee doe many things that will ballance our sins, although we doe some things amisse, But we do many things that will balance our Sins, although we do Some things amiss,
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yet we doe many things well, we give Almes, receive the Sacrament, it may be, wee come to Church diligently;
yet we do many things well, we give Alms, receive the Sacrament, it may be, we come to Church diligently;
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and these things, in their conceits, ballance their sins;
and these things, in their conceits, balance their Sins;
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and though they sin, yet they aske God forgivenesse morning and evening, and their sins are not so hainous,
and though they sin, yet they ask God forgiveness morning and evening, and their Sins Are not so heinous,
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as if they had done no good at all, and for this they thinke God may deale better with them.
as if they had done no good At all, and for this they think God may deal better with them.
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But it is true in this, as in your Law, Stoppage is no payment. When a man does somethings that God commands, and leaves othersome undone;
But it is true in this, as in your Law, Stoppage is no payment. When a man does somethings that God commands, and leaves Othersome undone;
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let him know God requires a perfect obedience to every Commandement, Iam. 2.10. He that keepes the whole Law, and failes but in one, that is, omits one duty, he is guilty of all.
let him know God requires a perfect Obedience to every Commandment, Iam. 2.10. He that keeps the Whole Law, and fails but in one, that is, omits one duty, he is guilty of all.
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If that be so, then every bush can stop but one gap, you have no more than was your duty.
If that be so, then every bush can stop but one gap, you have no more than was your duty.
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If you could doe something superfluous, and more than God requires at your hands, it were some satisfaction.
If you could do something superfluous, and more than God requires At your hands, it were Some satisfaction.
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But if there be other sins wherein you spare your selfe, and would have a little more liberty, you would not bee so strait laced in this;
But if there be other Sins wherein you spare your self, and would have a little more liberty, you would not be so strait laced in this;
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seeing, I say, God requires an exact obedience to all, all that you doe is nothing.
seeing, I say, God requires an exact Obedience to all, all that you do is nothing.
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It matters not how much you doe, if you faile in one, though you be carefull to doe all the duties of new obedience,
It matters not how much you do, if you fail in one, though you be careful to do all the duties of new Obedience,
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so that there is no Commandement but thou endevourest to performe it to the full,
so that there is no Commandment but thou endevourest to perform it to the full,
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yet if there be one thing wherein thou takest liberty, it is enough to condemne thee. Againe:
yet if there be one thing wherein thou Takest liberty, it is enough to condemn thee. Again:
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But I hope I am not so bad as others; I am free from many sins, wherewith others are tainted;
But I hope I am not so bad as Others; I am free from many Sins, wherewith Others Are tainted;
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and I have many good things in mee, that they want. To this I answer briefly, and so will passe from it:
and I have many good things in me, that they want. To this I answer briefly, and so will pass from it:
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First, thou maist deceive thy selfe much, in thinking thou art not so bad as others.
First, thou Mayest deceive thy self much, in thinking thou art not so bad as Others.
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Art not thou cut out of the same peece, and made of the same masse, the same clay? Hast not thou the same nature that other men have? And what is the reason thou runnest not into the same Outrages that others doe? Not because thy nature is better,
Art not thou Cut out of the same piece, and made of the same mass, the same clay? Hast not thou the same nature that other men have? And what is the reason thou runnest not into the same Outrages that Others doe? Not Because thy nature is better,
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but because thou art more restrained.
but Because thou art more restrained.
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A Wolfe that is tyed up, is the same with the Wolfe that doth all the mischiefe.
A Wolf that is tied up, is the same with the Wolf that does all the mischief.
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This therefore know, that every naturall man is restrained by by-respects. That rule is generall, Rom. 3.18. They have not the feare of God before their eyes, when he would have a reason why the nature of man is so bad, having spent the former part of the Chapter in reckoning up the sins to which it is inclined, he gives this reason, They have not the feare of God before their eyes;
This Therefore know, that every natural man is restrained by by-respects. That Rule is general, Rom. 3.18. They have not the Fear of God before their eyes, when he would have a reason why the nature of man is so bad, having spent the former part of the Chapter in reckoning up the Sins to which it is inclined, he gives this reason, They have not the Fear of God before their eyes;
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all are alike in this, one is not more restrained than the other.
all Are alike in this, one is not more restrained than the other.
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The difference of restraint is in regard of outward actions, there is no new spring of Grace in them, as is in the Saints.
The difference of restraint is in regard of outward actions, there is no new spring of Grace in them, as is in the Saints.
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Againe, for thy Vertues, take heed thou deceive not thy selfe, for thou must know there be natural vertues that imitate those which be true, and are very like them;
Again, for thy Virtues, take heed thou deceive not thy self, for thou must know there be natural Virtues that imitate those which be true, and Are very like them;
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as the Bristow stone is very like the Diamond, yet there is great difference, one is a Pearle, the other is only a shining stone:
as the Bristol stone is very like the Diamond, yet there is great difference, one is a Pearl, the other is only a shining stone:
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So I say, naturall vertues may be very like true, but in Gods sight there is a great deale of difference.
So I say, natural Virtues may be very like true, but in God's sighed there is a great deal of difference.
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For example, two men may come to die,;
For Exampl, two men may come to die,;
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One man is not afraid out of a stupidity of spirit, and on false grounds may be as secure as another, that hath peace on the best grounds, and this imitates true faith:
One man is not afraid out of a stupidity of Spirit, and on false grounds may be as secure as Another, that hath peace on the best grounds, and this imitates true faith:
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So a man that is naturally meeke, may carry it better than one that hath true meeknesse,
So a man that is naturally meek, may carry it better than one that hath true meekness,
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therefore it is hard to finde the difference;
Therefore it is hard to find the difference;
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But if you looke to the principles whence they come, the masters whom they serve, you shall finde, they may be good all the way,
But if you look to the principles whence they come, the Masters whom they serve, you shall find, they may be good all the Way,
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but not at the journeyes end, they have an ill scope, they ayme at a wrong marke:
but not At the journeys end, they have an ill scope, they aim At a wrong mark:
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Let them have what they will, Circumcision, nor Vncircumcision, availes nothing, unlesse they be New Creatures, else God regards them not.
Let them have what they will, Circumcision, nor Uncircumcision, avails nothing, unless they be New Creatures, Else God regards them not.
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And so much shall serve for Excuses.
And so much shall serve for Excuses.
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Now adde this to the rest, labour to aggravate your sin by removing the Excuses which the nature of man is witty to invent; Now add this to the rest, labour to aggravate your since by removing the Excuses which the nature of man is witty to invent;
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use the ordinance of God which hee hath appointed to humble you, and to worke these things on your hearts,
use the Ordinance of God which he hath appointed to humble you, and to work these things on your hearts,
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and that is his Word, Ier. 23.29. Is not my Word as fire, and as the hammer that breaketh the stones.
and that is his Word, Jeremiah 23.29. Is not my Word as fire, and as the hammer that breaks the stones.
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The scope of the place is to shew the power of preaching the Word purely;
The scope of the place is to show the power of preaching the Word purely;
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what is the chaffe to the Wheat? you shall know my Word, and distinguish it from the word of men, my Word when it is right, is as a fire which melts and thawes the hearts of men,
what is the chaff to the Wheat? you shall know my Word, and distinguish it from the word of men, my Word when it is right, is as a fire which melts and thaws the hearts of men,
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and as an hammer to break their strong and stony hearts:
and as an hammer to break their strong and stony hearts:
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Come to the Word powerfully preached, as it is in its owne nature, delivered in the Evidence of the Spirit as it should bee,
Come to the Word powerfully preached, as it is in its own nature, Delivered in the Evidence of the Spirit as it should be,
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and it will bee a meanes to soften the heart, and breake thy stubborne spirit,
and it will be a means to soften the heart, and break thy stubborn Spirit,
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as an hammer and fire, not suffering thee to be at rest, untill thou commest under the power of it.
as an hammer and fire, not suffering thee to be At rest, until thou Comest under the power of it.
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And if with this thou art not satisfied, goe one step further to the Spirit of God, thou must have a spirit of Bondage, else thou canst expect no power. And if with this thou art not satisfied, go one step further to the Spirit of God, thou must have a Spirit of Bondage, Else thou Canst expect no power.
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All that we have said in drawing this mappe of sin, in adding these aggravations,
All that we have said in drawing this map of since, in adding these aggravations,
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and removing these excuses, is nothing, if God give not a spirit of Bondage to cause you to feare,
and removing these excuses, is nothing, if God give not a Spirit of Bondage to cause you to Fear,
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for it is that that makes the Law effectuall, as the Spirit of Adoption makes the Gospel, no man without it can see sin with a saving, and feeling sight.
for it is that that makes the Law effectual, as the Spirit of Adoption makes the Gospel, no man without it can see since with a Saving, and feeling sighed.
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But how doth it worke this effect in a mans heart? Not by making him feare God as a slave,
But how does it work this Effect in a men heart? Not by making him Fear God as a slave,
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for that the Holy Ghost will not doe;
for that the Holy Ghost will not do;
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therefore that is not an Act we can attribute to him, but my meaning is, The Holy Ghost by the spirit of bondage enlightens a man to see his sin,
Therefore that is not an Act we can attribute to him, but my meaning is, The Holy Ghost by the Spirit of bondage enlightens a man to see his since,
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and the sentence of the Law against it, and to judge of his estate with a righteous Iudgement,
and the sentence of the Law against it, and to judge of his estate with a righteous Judgement,
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and when he sees things as they are, hee knowes and feeles the bondage he was in before,
and when he sees things as they Are, he knows and feels the bondage he was in before,
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though before he felt it not.
though before he felt it not.
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I say, the Holy Ghost enlightens us, which enlightning discovers to us, and convinceth us of sin;
I say, the Holy Ghost enlightens us, which enlightening discovers to us, and Convinces us of since;
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and then we looke on the Law, and there finde, Cursed is hee that continues not in all these Commandements to doe them.
and then we look on the Law, and there find, Cursed is he that continues not in all these commandments to do them.
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Then observing our hearts, and seeing how farre wee are from that rectitude the Law requires, our spirits begin to feare,
Then observing our hearts, and seeing how Far we Are from that rectitude the Law requires, our spirits begin to Fear,
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like a man in bondage, that is shut up in prison, and in danger of his life:
like a man in bondage, that is shut up in prison, and in danger of his life:
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therefore, as for the Word, so labour for this Spirit;
Therefore, as for the Word, so labour for this Spirit;
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the Word is a sharp sword, but how can it wound us without an Arme to handle it? And when you have done that, you will easily doe the thing I have exhorted you to do, that is, you will then come to Christ, you will not stand to cheapen the Kingdome of God,
the Word is a sharp sword, but how can it wound us without an Arm to handle it? And when you have done that, you will Easily do the thing I have exhorted you to do, that is, you will then come to christ, you will not stand to cheapen the Kingdom of God,
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but you will buy it, though you give all you have for it, and yet will thinke you have a good bargaine;
but you will buy it, though you give all you have for it, and yet will think you have a good bargain;
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you will not seeke the Kingdome of God in such a lazie, and laxe, and remisse manner as you were wont to doe, but will take it violently.
you will not seek the Kingdom of God in such a lazy, and lax, and remiss manner as you were wont to do, but will take it violently.
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And if you come to God after this manner, if you be driven out of your selves,
And if you come to God After this manner, if you be driven out of your selves,
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and see what your owne righteousnesse is, that it will not serve your turne, and therefore seeke for a righteousnesse at his hands, you may be sure he will not deny you.
and see what your own righteousness is, that it will not serve your turn, and Therefore seek for a righteousness At his hands, you may be sure he will not deny you.
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You may see what Paul saith, Galat. 3.8.
You may see what Paul Says, Galatians 3.8.
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That you may be assured, that seeking you shall obtaine, saith he, If an Angell from heaven preach another Gospell,
That you may be assured, that seeking you shall obtain, Says he, If an Angel from heaven preach Another Gospel,
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or if I my selfe should doe it, beleeve not the Angell, and let me accurst: or if I my self should do it, believe not the Angel, and let me accursed:
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As if he had said, I have made this Truth knowne, that you shall be justified by meere Grace, without workes, that you are to come to Christ with an empty hand, bringing nothing with you.
As if he had said, I have made this Truth known, that you shall be justified by mere Grace, without works, that you Are to come to christ with an empty hand, bringing nothing with you.
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If any man now should question this Gospell, and thinke to bring something of his owne,
If any man now should question this Gospel, and think to bring something of his own,
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and will not sticke to this cleare promise; nay, if an Angell come from heaven and contradict it, let him be accursed.
and will not stick to this clear promise; nay, if an Angel come from heaven and contradict it, let him be accursed.
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This is the true Gospell, and you may beleeve it. If you can therefore doe as Paul did, Philip. 3.9.
This is the true Gospel, and you may believe it. If you can Therefore do as Paul did, Philip. 3.9.
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That reckoned all as drosse and dung, that he might be found in Christ, not having his own righteousnesse of the Law,
That reckoned all as dross and dung, that he might be found in christ, not having his own righteousness of the Law,
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but that which is through faith in Christ. but that which is through faith in christ.
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That when you came to see your condition, you desire the righteousnesse of Christ with that earnestnesse that he did,
That when you Come to see your condition, you desire the righteousness of christ with that earnestness that he did,
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when he reckoned all as drosse and dung, even his own righteousnesse, which he knew would not serve the turne.
when he reckoned all as dross and dung, even his own righteousness, which he knew would not serve the turn.
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If, I say, thou canst thus goe to Christ, knowing that no antecedent condition is required,
If, I say, thou Canst thus go to christ, knowing that no antecedent condition is required,
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but onely thirsting for him, being fully perswaded that thine owne righteousnesse is unsufficient, and having a saving and firme knowledge That mans nature is full of all unrighteousnesse and ungodlinesse.
but only thirsting for him, being Fully persuaded that thine own righteousness is unsufficient, and having a Saving and firm knowledge That men nature is full of all unrighteousness and ungodliness.
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Christ cannot deny thee, he will receive the to mercy. We will now briefly come to the next point, and that is this:
christ cannot deny thee, he will receive thee to mercy. We will now briefly come to the next point, and that is this:
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There is a revelation of wrath against all unrighteousnesse of men. There is a Revelation of wrath against all unrighteousness of men.
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And that is another thing that will humble us, for there must be two things to doe it; And that is Another thing that will humble us, for there must be two things to do it;
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one is to see our sins, to know that there is no worth, no excellencie, no worthinesse at all in us:
one is to see our Sins, to know that there is no worth, no excellency, no worthiness At all in us:
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And the second is, to have an apprehension of wrath due for sin, and so his misery under the same.
And the second is, to have an apprehension of wrath due for since, and so his misery under the same.
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Though a man be never so miserable, yet if he have a bottome to stand on, he will not goe to Christ;
Though a man be never so miserable, yet if he have a bottom to stand on, he will not go to christ;
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but when hee sees his owne nothingnesse, and withall, that the wrath of God hangs over him,
but when he sees his own nothingness, and withal, that the wrath of God hangs over him,
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so that he must sinke utterly, and that there is no way to helpe him, when both these concurre, a man is humbled.
so that he must sink utterly, and that there is no Way to help him, when both these concur, a man is humbled.
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Men may have one without the other;
Men may have one without the other;
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As the Scribes and Pharisees (O yee Generation of vipers, who hath warned you to flie from the wrath to come,) they were sensible of wrath,
As the Scribes and Pharisees (Oh ye Generation of vipers, who hath warned you to fly from the wrath to come,) they were sensible of wrath,
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and had so much to humble them, but they did not see that viperous serpentine evill disposition that was in themselves.
and had so much to humble them, but they did not see that viperous serpentine evil disposition that was in themselves.
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Againe, many men may see their sins, and acknowledge the insufficiencie of all they have, but they are not sensible of wrath, God hath not charged sin upon their consciences, nor revealed his wrath;
Again, many men may see their Sins, and acknowledge the insufficiency of all they have, but they Are not sensible of wrath, God hath not charged since upon their Consciences, nor revealed his wrath;
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and therefore they goe on in a senselesse manner, and are no more moved with the other than stockes and stones.
and Therefore they go on in a senseless manner, and Are no more moved with the other than stocks and stones.
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Now the scope of all this being to bring us to Christ. I will run over a few things, which may from hence be observed.
Now the scope of all this being to bring us to christ. I will run over a few things, which may from hence be observed.
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I say, There is a revelation of wrath from heaven against all unrighteousnesse. Wherein marke two things. I say, There is a Revelation of wrath from heaven against all unrighteousness. Wherein mark two things.
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First, the certainety of this wrath, It shall come on all that are unrighteous: And secondly, what this wrath is; First, the certainty of this wrath, It shall come on all that Are unrighteous: And secondly, what this wrath is;
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I will but briefly name the heads, and dispatch the point.
I will but briefly name the Heads, and dispatch the point.
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First, I say, there is a certainty in it, for God hath revealed it from heaven, Rom. 2.15. They had Thoughts accusing and excusing them, the light of Nature told them that they deserved wrath, Iudgement strucke them with feare. First, I say, there is a certainty in it, for God hath revealed it from heaven, Rom. 2.15. They had Thoughts accusing and excusing them, the Light of Nature told them that they deserved wrath, Judgement struck them with Fear.
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Secondly, It appears by experience, there bee many steppes, many prints and Vestigia of the wrath of GOD in the world continually.
Secondly, It appears by experience, there be many steps, many prints and Vestigia of the wrath of GOD in the world continually.
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Lastly, by the Scriptures, Cursed bee every one that continues not in the whole Law to doe it.
Lastly, by the Scriptures, Cursed be every one that continues not in the Whole Law to do it.
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And as the Law, so the Gospell reveales it, CHRIST shall come to judge the secrets of mens hearts according to my Gospell.
And as the Law, so the Gospel reveals it, CHRIST shall come to judge the secrets of men's hearts according to my Gospel.
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Nay, it is an old Truth delivered before the Scriptures, As in Iudes Epistle, Enoch preached, Behold, the Lord shall come with ten thousands of Angels, &c. And if this will not perswade, wee will reason with you a little,
Nay, it is an old Truth Delivered before the Scriptures, As in Iudes Epistle, Enoch preached, Behold, the Lord shall come with ten thousands of Angels, etc. And if this will not persuade, we will reason with you a little,
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for it is not needlesse to strengthen these common truths with reason, because we are not convinced of them enough, which is the cause men live without God in the world.
for it is not needless to strengthen these Common truths with reason, Because we Are not convinced of them enough, which is the cause men live without God in the world.
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Therefore consider, if there be a God, he is not a negligent, an idle, or unactive God,
Therefore Consider, if there be a God, he is not a negligent, an idle, or unactive God,
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for should hee be such a God, hee must either be dead or asleepe.
for should he be such a God, he must either be dead or asleep.
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But God is a living God, and if so then the administration of the things of this world is in his hands,
But God is a living God, and if so then the administration of the things of this world is in his hands,
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now in that the maine businesse is to punish and restraine them that bee evill, and to reward them that bee good.
now in that the main business is to Punish and restrain them that be evil, and to reward them that be good.
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Againe, if there be a God, he will be feared and worshipped by men;
Again, if there be a God, he will be feared and worshipped by men;
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but if hee would not punish men for sinne, if his wrath could not bee kindled against them,
but if he would not Punish men for sin, if his wrath could not be kindled against them,
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for their provocations of him, he should doe neither good nor hurt:
for their provocations of him, he should do neither good nor hurt:
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and it is naturall to men to condemne that that can neither hurt nor profit them;
and it is natural to men to condemn that that can neither hurt nor profit them;
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and so hee should not be feared.
and so he should not be feared.
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Againe, if there be any God, hee must needs be delighted in goodnesse, he must needs have a certaine inclination to that which is holy and right;
Again, if there be any God, he must needs be delighted in Goodness, he must needs have a certain inclination to that which is holy and right;
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and if so, then he must needs hate that, that is evill.
and if so, then he must needs hate that, that is evil.
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If he love light, he must needs hate darknesse, if he loves life, he must needs hate death,
If he love Light, he must needs hate darkness, if he loves life, he must needs hate death,
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and indeed love of goodnesse proceeds from hatred of evill, and hatred of evill arises from love of goodnesse;
and indeed love of Goodness proceeds from hatred of evil, and hatred of evil arises from love of Goodness;
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and if it be so, why should not hatred be active, as well as love? Therefore, it is certaine there shall wrath come against all ungodlinesse and unrighteousnesse of men.
and if it be so, why should not hatred be active, as well as love? Therefore, it is certain there shall wrath come against all ungodliness and unrighteousness of men.
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Secondly, what kinde of wrath is this? In this Wrath you shall observe three things. Secondly, what kind of wrath is this? In this Wrath you shall observe three things.
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First, there is a treasure of this Wrath, Rom. 2.5. Thou according to the hardnesse of thy heart, that cannot repent, treasurest up wrath.
First, there is a treasure of this Wrath, Rom. 2.5. Thou according to the hardness of thy heart, that cannot Repent, treasurest up wrath.
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Now in a Treasure you shall finde three things:
Now in a Treasure you shall find three things:
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First, it is an heape, and there is still an addition thereto, a man growes richer,
First, it is an heap, and there is still an addition thereto, a man grows Richer,
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and richer, saving shillings and pence, and they still adde to the heape.
and Richer, Saving shillings and pence, and they still add to the heap.
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So GOD addes to the heape of his wrath, as men adde sins, he addes drops to his Violl,
So GOD adds to the heap of his wrath, as men add Sins, he adds drops to his Viol,
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and when the measure of our sins is full, then the Violl of his wrath is full, it is still increasing.
and when the measure of our Sins is full, then the Viol of his wrath is full, it is still increasing.
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Let not a man thinke, that when he is over the shooes, he can goe no further, for wrath receives addition.
Let not a man think, that when he is over the shoes, he can go no further, for wrath receives addition.
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Secondly, Treasures are close, and covered, there being no use of them for the present.
Secondly, Treasures Are close, and covered, there being no use of them for the present.
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It is therefore said, Wrath is •owne for the wicked, as joy is sowen for the righteous, it lyes under the ground for a time:
It is Therefore said, Wrath is •owne for the wicked, as joy is sown for the righteous, it lies under the ground for a time:
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Therefore, doe not say God is slacke, because you finde not his wrath presently powred forth.
Therefore, do not say God is slack, Because you find not his wrath presently poured forth.
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It is not slacknesse, but patience:
It is not slackness, but patience:
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And if you doe of negligence sin, and God markes it not, but is patient towards you,
And if you do of negligence since, and God marks it not, but is patient towards you,
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and suffers you, know that hee will not suffer that patience of his to be abused,
and suffers you, know that he will not suffer that patience of his to be abused,
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but for every houre that you spend after the commission of a sin, without returning to God, you shall fare the worse. Revel. 2.20. I gave her space to repent, and shee did not ;
but for every hour that you spend After the commission of a since, without returning to God, you shall fare the Worse. Revel. 2.20. I gave her Molle to Repent, and she did not;
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What then? Therefore I will cast her into great Tribulation.
What then? Therefore I will cast her into great Tribulation.
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So that as God is angry, and as his wrath encreases, so it lyes hid for a time.
So that as God is angry, and as his wrath increases, so it lies hid for a time.
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Thirdly, there is an expence of Treasures, in time of need they bring them forth, and use them;
Thirdly, there is an expense of Treasures, in time of need they bring them forth, and use them;
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so doth God partly in this life, when he shall smite a man with destruction, that shall quite sweepe him away,
so does God partly in this life, when he shall smite a man with destruction, that shall quite sweep him away,
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as he did Saul and Iudas, partly and specially in the life to come, which is called the declaration of the just judgement of God, that shall then be declared, which is now for a time hid.
as he did Saul and Iudas, partly and specially in the life to come, which is called the declaration of the just judgement of God, that shall then be declared, which is now for a time hid.
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Secondly, as there is a Treasure of his wrath, so there is a power of his wrath, Psal. 90.11.
Secondly, as there is a Treasure of his wrath, so there is a power of his wrath, Psalm 90.11.
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Who knowes the power of thine anger? That is, it is not a wrath like the wrath of men,Who knows the power of thine anger? That is, it is not a wrath like the wrath of men,
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but a wrath that hath much power it it;
but a wrath that hath much power it it;
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so that looke how much God is stronger than man, so much doth his wrath exceed the wrath of men.
so that look how much God is Stronger than man, so much does his wrath exceed the wrath of men.
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God shewes all his power in executing his Iustice on the wicked: Therefore, it is said, Rom. 9.22.
God shows all his power in executing his justice on the wicked: Therefore, it is said, Rom. 9.22.
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What if God, willing to shew his wrath, and to make his power knowne, endure with much long-suffering the vessels of wrath fitted to destruction? That is, he will shew his mighty power in punishing them,What if God, willing to show his wrath, and to make his power known, endure with much long-suffering the vessels of wrath fitted to destruction? That is, he will show his mighty power in punishing them,
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as he shewes the great riches of the glory of his mercy on the Saints.
as he shows the great riches of the glory of his mercy on the Saints.
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God is knowne by executing Iudgement, and the greatnesse of God is knowne by the greatnesse of the punishment inflicted,
God is known by executing Judgement, and the greatness of God is known by the greatness of the punishment inflicted,
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and you shall know him to be an Almighty God aswell in punishment as in mercy;
and you shall know him to be an Almighty God aswell in punishment as in mercy;
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there is a transcendent power exercised in one aswell as in the other:
there is a transcendent power exercised in one aswell as in the other:
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Therefore it is said, Who knowes the power of his wrath? You know the wrath of a King is great, because hee is powerfull;
Therefore it is said, Who knows the power of his wrath? You know the wrath of a King is great, Because he is powerful;
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and how much the power of God exceeds the power of a King, so much his wrath exceeds the wrath of a King.
and how much the power of God exceeds the power of a King, so much his wrath exceeds the wrath of a King.
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It is therefore compared to a consuming fire that devoures all, to the wind that breakes the rock in sunder,
It is Therefore compared to a consuming fire that devours all, to the wind that breaks the rock in sunder,
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and to an over-flowing River that carries all away with it.
and to an overflowing River that carries all away with it.
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Consider God therefore in the greatnesse of his power, for such is hee in his wrath.
Consider God Therefore in the greatness of his power, for such is he in his wrath.
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Thirdly, consider the suddennesse of it, it comes suddenly on men, and that makes it the more fearefull: Thirdly, Consider the suddenness of it, it comes suddenly on men, and that makes it the more fearful:
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If God gave warning, it were another case, but he surprizes men before they be aware.
If God gave warning, it were Another case, but he surprises men before they be aware.
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It is true that Damnation sleepes not, but travels as fast as thy selfe, and will meet with thee at thy journeyes end, but men know it not.
It is true that Damnation sleeps not, but travels as fast as thy self, and will meet with thee At thy journeys end, but men know it not.
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Therefore, when you see this to be your case:
Therefore, when you see this to be your case:
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What makes you secure? you feele it not, you have no sense of evill, you live by sense, and not by faith.
What makes you secure? you feel it not, you have no sense of evil, you live by sense, and not by faith.
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But consider, wrath comes suddenly, which is enough to awake a man out of his sleepe of security;
But Consider, wrath comes suddenly, which is enough to awake a man out of his sleep of security;
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for let him thus reason, If GOD meant to save mee, hee would give mee no rest in sinne,
for let him thus reason, If GOD meant to save me, he would give me no rest in sin,
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for whom he intends to save, hee afflicts before-hand, that they may not perish with the world,
for whom he intends to save, he afflicts beforehand, that they may not perish with the world,
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but those that will goe with the world he suffers to goe.
but those that will go with the world he suffers to go.
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That is a terrible saying in the first Booke of Samuel, the third Chapter and eleventh verse, speaking of Hophni and Phinees, saith GOD, When I begin, I will make an end, and this is the sentence of all the wicked.
That is a terrible saying in the First Book of Samuel, the third Chapter and eleventh verse, speaking of Hophni and Phinehas, Says GOD, When I begin, I will make an end, and this is the sentence of all the wicked.
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It is small comfort that you are free, it being with you, as with them that be seldome sicke, that when they be sicke,
It is small Comfort that you Are free, it being with you, as with them that be seldom sick, that when they be sick,
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for the most part die for it.
for the most part die for it.
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When all things goe well with the wicked, then the wrath of GOD comes like an Earth-quake, which by reason of the winds being inclosed in the bowels of the earth, hath a calme preceding it;
When all things go well with the wicked, then the wrath of GOD comes like an Earthquake, which by reason of the winds being enclosed in the bowels of the earth, hath a Cam preceding it;
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and so there is a calme in mens spirits, before the Earth-quake of Gods wrath comes,
and so there is a Cam in men's spirits, before the Earthquake of God's wrath comes,
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and then it is as a theefe in the night, who comes when they be in a dead sleepe, and least looke for him:
and then it is as a thief in the night, who comes when they be in a dead sleep, and least look for him:
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After this manner, comes the wrath of God on the wicked, as it is threatned, Prov. 1.27. There shall come on them sudden desolation, and destruction shall over-take them as a whirlewind, it shall surprize them on a sudden;
After this manner, comes the wrath of God on the wicked, as it is threatened, Curae 1.27. There shall come on them sudden desolation, and destruction shall overtake them as a whirlwind, it shall surprise them on a sudden;
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and this may make men to tremble, when they consider that sinne is attended with destruction;
and this may make men to tremble, when they Consider that sin is attended with destruction;
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when they sinne, either GOD punishes them presently, and then there is small cause of joy,
when they sin, either GOD Punishes them presently, and then there is small cause of joy,
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for the bitternesse is more then the pleasure, or else he lets them alone, and there is nothing in the world worse than to thrive in sin,
for the bitterness is more then the pleasure, or Else he lets them alone, and there is nothing in the world Worse than to thrive in since,
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for then destruction will come suddenly.
for then destruction will come suddenly.
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The use then you are to make of it, is, First, to teach you to see what sinne is, in that it hath the wrath of God for its Concomitant. The use then you Are to make of it, is, First, to teach you to see what sin is, in that it hath the wrath of God for its Concomitant.
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Wee are apt to make a mocke of sinne, we are ready to slight sin,
we Are apt to make a mock of sin, we Are ready to slight since,
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and to lay it in the light ballance of Common opinion, and not in the ballance of the Sanctuary,
and to lay it in the Light balance of Common opinion, and not in the balance of the Sanctuary,
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and so we come to be deceived:
and so we come to be deceived:
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Therefore this word, Revealed, must bee marked, it intimates that we are backward to take notice of it;
Therefore this word, Revealed, must be marked, it intimates that we Are backward to take notice of it;
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except the LORD reveales his wrath from heaven, and take us in hand to convince us of sin, to shew us our corruption in its owne colours,
except the LORD reveals his wrath from heaven, and take us in hand to convince us of since, to show us our corruption in its own colours,
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for we look on these things by a false light. Thinke with your selves therefore, what that must be which God punishes with eternall punishment.
for we look on these things by a false Light. Think with your selves Therefore, what that must be which God Punishes with Eternal punishment.
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See what it is in the punishment of CHRIT our Surety, thinke what that is that brought CHRIST from heaven, what that is that cast those Angels into hell, to bee bound in chaines of everlasting darknesse.
See what it is in the punishment of CHRIST our Surety, think what that is that brought CHRIST from heaven, what that is that cast those Angels into hell, to be bound in chains of everlasting darkness.
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Againe, see it as you use to see it in the day of Death, for then men are commonly awake, see how it is then presented,
Again, see it as you use to see it in the day of Death, for then men Are commonly awake, see how it is then presented,
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if it be not then terrible.
if it be not then terrible.
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Againe, judge of sin as men enlightned doe look to holy men how they judge of sin;
Again, judge of since as men enlightened do look to holy men how they judge of since;
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And, which is without exception, see how the Scripture presents sinne with this Concomitant, the wrath of God,
And, which is without exception, see how the Scripture presents sin with this Concomitant, the wrath of God,
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as an evill, and bitter thing.
as an evil, and bitter thing.
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See the Prophet Ieremie, the second Chapter, and it is certaine that the judgement of the Scripture is right.
See the Prophet Ieremie, the second Chapter, and it is certain that the judgement of the Scripture is right.
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And let all this humble you. Secondly, make this use of it, learne to adde this to your humiliation.
And let all this humble you. Secondly, make this use of it, Learn to add this to your humiliation.
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As you must labour to see your state, to have that corruption of nature, which is in you, discovered: As you must labour to see your state, to have that corruption of nature, which is in you, discovered:
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So you must labour for a sense of the wrath of God, which if you get not, you will never be humbled:
So you must labour for a sense of the wrath of God, which if you get not, you will never be humbled:
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Labour to see God himselfe in his wrath, looke not nakedly on an affliction, but see God in it.
Labour to see God himself in his wrath, look not nakedly on an affliction, but see God in it.
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If a man hath a sight of him, the Creator, it will wholly amaze, and humble the Creature.
If a man hath a sighed of him, the Creator, it will wholly amaze, and humble the Creature.
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Eliah was not moved with the wind that tare the rockes, nor with the Earthquake,Elijah was not moved with the wind that tear the Rocks, nor with the Earthquake,
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though terrible, but when God came (though in a soft voice, yet) the presence of GOD humbled him, that made him cover his face with his Mantle.
though terrible, but when God Come (though in a soft voice, yet) the presence of GOD humbled him, that made him cover his face with his Mantle.
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There be two kindes of Affliction, one is that which the Creature is able to beare, the other sort is,
There be two Kinds of Affliction, one is that which the Creature is able to bear, the other sort is,
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when GODS hand is in it, when they are mingled with his wrath.
when GOD'S hand is in it, when they Are mingled with his wrath.
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These bee like Arrowes dipped in venome, that make a deeper wound, and such an one as is incurable:
These be like Arrows dipped in venom, that make a Deeper wound, and such an one as is incurable:
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when you feele the wrath God in any affliction, let it be but a light apprehension in it selfe, yet when the LORD shall set it on,
when you feel the wrath God in any affliction, let it be but a Light apprehension in it self, yet when the LORD shall Set it on,
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and mingle it with his wrath, it will grow insupportable.
and mingle it with his wrath, it will grow insupportable.
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Iudas before his Treason thought thirtie peeces of silver to be a great matter, and that he had got much by it,Iudas before his Treason Thought thirtie Pieces of silver to be a great matter, and that he had god much by it,
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but when God did manifest himselfe, and revealed his wrath a little, so that he saw God,
but when God did manifest himself, and revealed his wrath a little, so that he saw God,
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and had a feeling of him, (as every man shall have sooner or later) you see what a condition he was in.
and had a feeling of him, (as every man shall have sooner or later) you see what a condition he was in.
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So it was with Belshazzer, It was his feare of GOD when hee saw the Hand, it was not the hand,
So it was with Belshazzar, It was his Fear of GOD when he saw the Hand, it was not the hand,
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but the apprehension of GODS wrath that raised his thoughts, and loosed his loynes, and made his knees knocke one against the other.
but the apprehension of GOD'S wrath that raised his thoughts, and loosed his loins, and made his knees knock one against the other.
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So Paul, when he heard the Word of GOD by false Samuel, it cast him on his face, he cared not for any thing that men did to him, (you know how David described his valour,) but when GOD comes to him, that humbles him.
So Paul, when he herd the Word of GOD by false Samuel, it cast him on his face, he cared not for any thing that men did to him, (you know how David described his valour,) but when GOD comes to him, that humbles him.
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Consider what it is to have the mighty GOD of Heaven and Earth to be thine Enemie, who hath all things at his Command,
Consider what it is to have the mighty GOD of Heaven and Earth to be thine Enemy, who hath all things At his Command,
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and if hee bee thine Enemie, all things shall worke together for thine hurt, as every thing shall be for thy good,
and if he be thine Enemy, all things shall work together for thine hurt, as every thing shall be for thy good,
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if thou be in favour, and covenant with him. If thou say, But I feele nothing for the present;
if thou be in favour, and Covenant with him. If thou say, But I feel nothing for the present;
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Remember, though thou feelest it not for the present, yet there is wrath laid up for thee, God hath it in store:
remember, though thou Feel it not for the present, yet there is wrath laid up for thee, God hath it in store:
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Remember Gods dealing with them that sinned against him; Shimei had committed a sinne that in Gods sight deserved Death; so did Adonijah ;
remember God's dealing with them that sinned against him; Shimei had committed a sin that in God's sighed deserved Death; so did Adonijah;
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so did Saul and his seven sonnes, that were hanged for breaking their oath with the Gibeonites:
so did Saul and his seven Sons, that were hanged for breaking their oath with the Gibeonites:
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You see how long these lay, as if God had forgotten them, but at length he brings them all to death.
You see how long these lay, as if God had forgotten them, but At length he brings them all to death.
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Hee doth not powre out his wrath on the sudden, perhaps thou shalt feele nothing of a long time,
He does not pour out his wrath on the sudden, perhaps thou shalt feel nothing of a long time,
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but thou art condemned, and when the Gaole-delivery comes thou shalt be executed, for God remembers thy sins.
but thou art condemned, and when the Gaol delivery comes thou shalt be executed, for God remembers thy Sins.
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Cains sin lay at his doore, though he saw it not, it was not taken away,Cains since lay At his door, though he saw it not, it was not taken away,
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but continued, and it not onely continued, and kept awake, but it cried day and night unto him,
but continued, and it not only continued, and kept awake, but it cried day and night unto him,
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untill the crie entered into the eares of the Lord.
until the cry entered into the ears of the Lord.
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The crie of sinne is like the crie of an Hireling, to whom the just Master,
The cry of sin is like the cry of an Hireling, to whom the just Master,
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when the day is finished, payes such wages as hee deserves: So a sinner, when his time comes, is remembred before God;
when the day is finished, pays such wages as he deserves: So a sinner, when his time comes, is remembered before God;
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though wrath hath beene restrained for a time, yet now it shall seize on him. Wee should learne by this to humble our selves.
though wrath hath been restrained for a time, yet now it shall seize on him. we should Learn by this to humble our selves.
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And lastly, if wee finde the wrath of God, and no way to scape it, then goe to Christ for these two things we must doe:
And lastly, if we find the wrath of God, and no Way to escape it, then go to christ for these two things we must do:
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First, Wee must have our mouthes stopped, that so all men may bee culpable before him.
First, we must have our mouths stopped, that so all men may be culpable before him.
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Secondly, Wee must bee shut up in prison, hee shuts up all under sinne, that the promise might bee to them that beleeve;
Secondly, we must be shut up in prison, he shuts up all under sin, that the promise might be to them that believe;
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when a man is shut up under the wrath of GOD, so that there is no evasion, this will bring him in.
when a man is shut up under the wrath of GOD, so that there is no evasion, this will bring him in.
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Indeed, if the minde of a man can finde any way to get out, hee will never come in to CHRIST.
Indeed, if the mind of a man can find any Way to get out, he will never come in to CHRIST.
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But when hee shall not tell how to scape the wrath of GOD, if hee sinne against man, man shall judge him;
But when he shall not tell how to escape the wrath of GOD, if he sin against man, man shall judge him;
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but who shall, when hee sinnes against GOD? If hee consider the Terrour of GODS wrath,
but who shall, when he Sins against GOD? If he Consider the Terror of GOD'S wrath,
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if hee shut up, and his mouth stopped, and hee left inexcusable, and shall see himselfe a miserable man;
if he shut up, and his Mouth stopped, and he left inexcusable, and shall see himself a miserable man;
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I say, this will make him goe home to CHRIST.
I say, this will make him go home to CHRIST.
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And that is the use you should make of it, and bee sure hee will receive you, if you goe to him.
And that is the use you should make of it, and be sure he will receive you, if you go to him.
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Sinne is like the firy Serpent, and the Wrath of GOD like the Sting, when you are wounded therewith,
Sin is like the firy Serpent, and the Wrath of GOD like the Sting, when you Are wounded therewith,
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then know there is no way to bee healed, but to looke up unto IESUS CHRIST, the Brazen Serpent, (and if a man bee not wounded, hee will not looke up) GODS promises are generall, he hath bound himselfe in his Word, Goe and preach the Gospell to every Creature, none excepted,
then know there is no Way to be healed, but to look up unto IESUS CHRIST, the Brazen Serpent, (and if a man be not wounded, he will not look up) GOD'S promises Are general, he hath bound himself in his Word, Go and preach the Gospel to every Creature, none excepted,
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and let him that is a thirst come, and take the waters of life freely. Let these drive thee to the LORD CHRIST, and thou shalt certainly be accepted.
and let him that is a thirst come, and take the waters of life freely. Let these drive thee to the LORD CHRIST, and thou shalt Certainly be accepted.
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And so much shall serve for that point The end of the Fourth Sermon.
And so much shall serve for that point The end of the Fourth Sermon.
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CERTAINE SERMONS VPON HVMILIATION. The Fifth SERMON. ROMANS 1.18.
CERTAIN SERMONS UPON HUMILIATION. The Fifth SERMON. ROMAN 1.18.
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For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, which with-hold the Truth in unrighteousnesse.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the Truth in unrighteousness.
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AND now wee have almost gone thorow these words; the last part of them remains, that is, which with-hold the Truth in unrighteousnesse.
AND now we have almost gone thorough these words; the last part of them remains, that is, which withhold the Truth in unrighteousness.
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Wherein, after the Apostle had declared the corruption of mans Nature in generall, he now pitches on one particular, especially, that is, such as with-hold the Truth in unrighteousnesse ;
Wherein, After the Apostle had declared the corruption of men Nature in general, he now pitches on one particular, especially, that is, such as withhold the Truth in unrighteousness;
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against whom the wrath of God is revealed. In these words, marke these three things:
against whom the wrath of God is revealed. In these words, mark these three things:
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First, that there is a truth which God hath written in the hearts of naturall men.
First, that there is a truth which God hath written in the hearts of natural men.
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Secondly, that this truth is with-holden by them.
Secondly, that this truth is withholden by them.
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The word in the Originall, NONLATINALPHABET, signifies keeping it in Prison, it is kept downe, not suffered to rise up,
The word in the Original,, signifies keeping it in Prison, it is kept down, not suffered to rise up,
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and shew it selfe in practice and action.
and show it self in practice and actium.
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Thirdly, the cause of it is, out of love to unrighteousnesse, or delight therein, that is, of unrighteous lusts.
Thirdly, the cause of it is, out of love to unrighteousness, or delight therein, that is, of unrighteous Lustiest.
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But we will put all these into this one Proposition.
But we will put all these into this one Proposition.
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It is the condition of the best men before Regeneration, to with-hold the Truth in unrighteousnesse. That is the point. It is the condition of the best men before Regeneration, to withhold the Truth in unrighteousness. That is the point.
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Paul speakes not of the condition of some few, but of the condition of men in generall.Paul speaks not of the condition of Some few, but of the condition of men in general.
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And these be the men against whom the wrath of God is chiefely revealed, these be the men that of all other thinke themselves the free, civill men, that carry themselves soberly, deale justly with men, that doe well in many things, that indeed know much,
And these be the men against whom the wrath of God is chiefly revealed, these be the men that of all other think themselves the free, civil men, that carry themselves soberly, deal justly with men, that do well in many things, that indeed know much,
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but practise not according to knowledge: these, I say, be the men against whom the wrath, &c.
but practise not according to knowledge: these, I say, be the men against whom the wrath, etc.
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It may bee you will object here, That is strange, that the more truth is revealed to men, the more knowledge they have, the more morall vertues they practise, the worser it shall be with them? It may be you will Object Here, That is strange, that the more truth is revealed to men, the more knowledge they have, the more moral Virtues they practise, the Worse it shall be with them?
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For answer to this, you must know, that the having of this Truth, the bestowing of any of these common graces, puts no man into a better condition. For answer to this, you must know, that the having of this Truth, the bestowing of any of these Common graces, puts no man into a better condition.
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It is Gods worke, and put upon his reckoning only.
It is God's work, and put upon his reckoning only.
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Indeed the using or abusing of them is his owne worke, and put upon his owne reckoning.
Indeed the using or abusing of them is his own work, and put upon his own reckoning.
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And therefore in regard hee may abuse them, they may doe him hurt.
And Therefore in regard he may abuse them, they may do him hurt.
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And those that have much of these Truthes, but use them not, or that if they doe use some of them,
And those that have much of these Truths, but use them not, or that if they do use Some of them,
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yet doe it for their owne Ends, and not simply for Gods glory, are as abominable to God,
yet do it for their own Ends, and not simply for God's glory, Are as abominable to God,
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as those that run into the greatest outrages.
as those that run into the greatest outrages.
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Men that are more civill, are like Wolves tyed up, others are like Wolves at liberty.
Men that Are more civil, Are like Wolves tied up, Others Are like Wolves At liberty.
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It is true, other men do more mischiefe, that is, they commit more sinfull actions, and consequently run into more guilt, and their Condemnation shall be greater;
It is true, other men do more mischief, that is, they commit more sinful actions, and consequently run into more guilt, and their Condemnation shall be greater;
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but those that are tyed up, that by civility have their lusts restrained, are no lesse abominable in Gods sight than others:
but those that Are tied up, that by civility have their Lustiest restrained, Are no less abominable in God's sighed than Others:
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a wolfe tied up is as hatefull to a sheepe, as one that is at large;
a wolf tied up is as hateful to a sheep, as one that is At large;
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and so it is with these men, for it is the condition of the best men,
and so it is with these men, for it is the condition of the best men,
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before Regeneration, to with-hold the Truth in unrighteousnesse. Now in this point wee will handle three things: First, what this truth is. Secondly, how it is with-holden.
before Regeneration, to withhold the Truth in unrighteousness. Now in this point we will handle three things: First, what this truth is. Secondly, how it is withholden.
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Thirdly, the greatnesse of the sinne of with-holding the Truth, &c.
Thirdly, the greatness of the sin of withholding the Truth, etc.
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For the first, what this Truth is, you must know there is a three-fold kinde of Truth:
For the First, what this Truth is, you must know there is a threefold kind of Truth:
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First, a naturall Truth written in the hearts of men, to whom the Scripture was never revealed.
First, a natural Truth written in the hearts of men, to whom the Scripture was never revealed.
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Secondly, a common Truth, or common knowledge, such as they have that live in the Church, but are not sanctified.
Secondly, a Common Truth, or Common knowledge, such as they have that live in the Church, but Are not sanctified.
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Thirdly, a spirituall knowledge, which sanctifies the heart of them in whom it is; the two first whereof, natural knowledge and common knowledge, naturall men may have.
Thirdly, a spiritual knowledge, which Sanctifies the heart of them in whom it is; the two First whereof, natural knowledge and Common knowledge, natural men may have.
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Now the thing we have to doe, is to shew you what this knowledge here meant is,
Now the thing we have to do, is to show you what this knowledge Here meant is,
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because the difference is not very apparant.
Because the difference is not very apparent.
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Now as to understand what an accident is, you consider the subject, the author, and efficient, and the extent thereof;
Now as to understand what an accident is, you Consider the Subject, the author, and efficient, and the extent thereof;
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so consider you these three things, and then you shall know what this Truth is. First, where this Truth is:
so Consider you these three things, and then you shall know what this Truth is. First, where this Truth is:
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now there is a Truth placed in the speculative part of the mind, or understanding, which is that, by which we know and judge aright concerning God and morall vertues, what is good,
now there is a Truth placed in the speculative part of the mind, or understanding, which is that, by which we know and judge aright Concerning God and moral Virtues, what is good,
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and what is bad, what is just, and what is unjust;
and what is bad, what is just, and what is unjust;
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whereby many men can discourse learnedly and clearely, as Seneca, and Tully, and others of the Heathen, in whom we finde many glimmerings and sparkles of true light.
whereby many men can discourse learnedly and clearly, as Senecca, and Tully, and Others of the Heathen, in whom we find many glimmerings and sparkles of true Light.
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As wee may finde Flowers in the waste, though the proper place be the Garden.
As we may find Flowers in the waste, though the proper place be the Garden.
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The Church is the Garden of God, as in Canticles, My Sister, my Spouse is as a Garden inclosed:
The Church is the Garden of God, as in Canticles, My Sister, my Spouse is as a Garden enclosed:
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and it is true, these Flowers properly grow there, and if you will have them, you must seeke them in the Scriptures, in the Church of God:
and it is true, these Flowers properly grow there, and if you will have them, you must seek them in the Scriptures, in the Church of God:
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but we may likewise finde them abroad.
but we may likewise find them abroad.
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Secondly, this Truth is placed in the practicall part of the understanding, and that is when we judge of good things to be done,
Secondly, this Truth is placed in the practical part of the understanding, and that is when we judge of good things to be done,
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and of ill things not to be done; and that as having reference to God that judges or rewards:
and of ill things not to be done; and that as having Referente to God that judges or rewards:
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And this is it Divines call Conscience, and it differs from the other in this, that that judgeth simply,
And this is it Divines call Conscience, and it differs from the other in this, that that Judgeth simply,
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whether it be good or bad, but this gives lawes, and rules, and edicts of life, it tels us, this must be done,
whither it be good or bad, but this gives laws, and rules, and edicts of life, it tells us, this must be done,
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and this must not be done: so there is a Treasure first of speculative, then of practicall Truth.
and this must not be done: so there is a Treasure First of speculative, then of practical Truth.
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But besides them, there is in the third place, another thing issuing from both these, which shoots it selfe into the wil and affections.
But beside them, there is in the third place, Another thing issuing from both these, which shoots it self into the will and affections.
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And that is it which the Schoole-men call Synteresis, that is, a certaine Inclination to that which is good,
And that is it which the Schoolmen call Synteresis, that is, a certain Inclination to that which is good,
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and a reluctance to the contra•y. There is in naturall men not onely a light to know that this is good,
and a reluctance to the contra•y. There is in natural men not only a Light to know that this is good,
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or not good, and a Conscience to dictate;
or not good, and a Conscience to dictate;
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this you must doe, or not doe, but there is even an Inclination in the will and affections, whereby men are provoked to doe good, and to oppose the Evill.
this you must do, or not do, but there is even an Inclination in the will and affections, whereby men Are provoked to do good, and to oppose the Evil.
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And therefore the proposition is true, that naturall men have some truths, because they have this Inclination remaining,
And Therefore the proposition is true, that natural men have Some truths, Because they have this Inclination remaining,
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even in the worst of them.
even in the worst of them.
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As the aire though it be darke in the night, yet there is a little light (though it be very little) by which we can discerne something.
As the air though it be dark in the night, yet there is a little Light (though it be very little) by which we can discern something.
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So that thus farre men may go, to know the Truths of God, to have a practicall knowledge of them, to have an inclination to that which is good,
So that thus Far men may go, to know the Truths of God, to have a practical knowledge of them, to have an inclination to that which is good,
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and a dislike to that which is evill. Secondly, whence comes this knowledge:
and a dislike to that which is evil. Secondly, whence comes this knowledge:
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It comes from IESUS CHRIST, the second Person in the Trinity, Ioh. 1. Iohn was not the Light,
It comes from IESUS CHRIST, the second Person in the Trinity, John 1. John was not the Light,
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but he was the true Light, which enlight•neth every man that comes into the world:
but he was the true Light, which enlight•neth every man that comes into the world:
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It is he that infuses light into the heart of every man, as he is the true good, that makes good;
It is he that infuses Light into the heart of every man, as he is the true good, that makes good;
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and as it is true fire that begets fire, so it is true light that enlightens.
and as it is true fire that begets fire, so it is true Light that enlightens.
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Iohn was not that Light, neither is any Minister of the Gospell, for they enlighten onely by way of propounding the object,John was not that Light, neither is any Minister of the Gospel, for they enlighten only by Way of propounding the Object,
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but Christ opens the understanding, and puts light within, therefore he is the true Light. Now thirdly, for the Extent of this, to know how farre it reaches;
but christ Opens the understanding, and puts Light within, Therefore he is the true Light. Now Thirdly, for the Extent of this, to know how Far it reaches;
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It enlightens every man that comes into the world, none is excepted, every man hath a part in this Light.
It enlightens every man that comes into the world, none is excepted, every man hath a part in this Light.
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And if that be questioned, hath every man such light, such Truths revealed to him, by which he knowes what he ought to doe, in a great measure,
And if that be questioned, hath every man such Light, such Truths revealed to him, by which he knows what he ought to do, in a great measure,
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and what he ought not to doe, the Apostle proves it by foure Arguments in this Epistle (to goe no further for proofe:) First, they must needs know much,
and what he ought not to do, the Apostle Proves it by foure Arguments in this Epistle (to go no further for proof:) First, they must needs know much,
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for they have meanes to know it. The invisible things of God are made knowne by the things they see.
for they have means to know it. The invisible things of God Are made known by the things they see.
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The heavens are the worke of his hands, and they declare it, and every man understands their language.
The heavens Are the work of his hands, and they declare it, and every man understands their language.
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If we should preach in Greeke or Latine, every man, haply, could not understand us, but their language every man understands.
If we should preach in Greek or Latin, every man, haply, could not understand us, but their language every man understands.
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Secondly, Every man hath thoughts excusing or accusing him, saith the Apostle, Rom. 2.14.
Secondly, Every man hath thoughts excusing or accusing him, Says the Apostle, Rom. 2.14.
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which shewes that he hath this Light, for that proceeds from Conscience and light, shewing what is evill, and what is good;
which shows that he hath this Light, for that proceeds from Conscience and Light, showing what is evil, and what is good;
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there is a secret remorse of Conscience in the worst.
there is a secret remorse of Conscience in the worst.
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Thirdly, They doe the things contained in the Law, therefore they shew the effect of the Law written in their hearts;
Thirdly, They do the things contained in the Law, Therefore they show the Effect of the Law written in their hearts;
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they doe many morall things, which shewes that they have the Morall Law.
they do many moral things, which shows that they have the Moral Law.
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And last of all, they judge other men, they are able to finde fault with the best, to spie out what is amisse in the most holy man,
And last of all, they judge other men, they Are able to find fault with the best, to spy out what is amiss in the most holy man,
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and be ready to blame him for it, Rom. 2.1. Thou which judgest another, doest not thou condemne thy selfe? All this makes the point evident, that every man is enlightned.
and be ready to blame him for it, Rom. 2.1. Thou which Judges Another, dost not thou condemn thy self? All this makes the point evident, that every man is enlightened.
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And so you see what this Truth is, where it is placed, whence it comes, and how farre it extends.
And so you see what this Truth is, where it is placed, whence it comes, and how Far it extends.
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And now we come to the second particular, to shew how it is with-holden. It is with-holden, saith the Apostle, out of unrighteousnesse, that is, after this manner:
And now we come to the second particular, to show how it is withholden. It is withholden, Says the Apostle, out of unrighteousness, that is, After this manner:
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When men know that such things are true, and that they ought to doe them,
When men know that such things Are true, and that they ought to do them,
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1624
yet out of their love to, and delight in their unrighteous lusts, they practice not according to knowledge, they have some light in them,
yet out of their love to, and delight in their unrighteous Lustiest, they practice not according to knowledge, they have Some Light in them,
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but their darknesse will not suffer that light to shoot forth it selfe into their actions, into their whole Conversation:
but their darkness will not suffer that Light to shoot forth it self into their actions, into their Whole Conversation:
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As it is excellently expressed in Iohn 5. a place worth your considering; The light shone in darknesse, but the darknesse comprehended it not ;
As it is excellently expressed in John 5. a place worth your considering; The Light shone in darkness, but the darkness comprehended it not;
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or, the darknesse received it not.
or, the darkness received it not.
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The meaning is this, When Christ shines in the hearts and Consciences of men, there the light stayes, it goes no further, it is shut up within the wals of their Consciences, within the compasse of that one faculty, it doth not shed it selfe into all the rest of the soule;
The meaning is this, When christ shines in the hearts and Consciences of men, there the Light stays, it Goes no further, it is shut up within the walls of their Consciences, within the compass of that one faculty, it does not shed it self into all the rest of the soul;
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therfore it doth not enlighten the soule, though there be some light, yet it doth not turne the darknesse to light,
Therefore it does not enlighten the soul, though there be Some Light, yet it does not turn the darkness to Light,
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and thence it is, that it is imprisoned, for it is shut up, and cannot put it selfe forth.
and thence it is, that it is imprisoned, for it is shut up, and cannot put it self forth.
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Thus the light in a naturall man is shut up:
Thus the Light in a natural man is shut up:
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As for example, Take the light of a Starre in a darke night, and compare it with the light of the Sunne, the Starre will shew it selfe,
As for Exampl, Take the Light of a Star in a dark night, and compare it with the Light of the Sun, the Star will show it self,
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and no more, it cannot turne the darknesse to light, but the light of the Sunne,
and no more, it cannot turn the darkness to Light, but the Light of the Sun,
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though never so little, look in what measure it appeares, it scatters the darknesse from East to West:
though never so little, look in what measure it appears, it scatters the darkness from East to West:
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So there is light in the mindes of men, which is but as a Starre in a darke night, which doth not take away the darknesse;
So there is Light in the minds of men, which is but as a Star in a dark night, which does not take away the darkness;
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but if it be a sanctifying light, it is like the light of the Sunne, not shut within a narrow compasse,
but if it be a sanctifying Light, it is like the Light of the Sun, not shut within a narrow compass,
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1637
but spreading it selfe into all the parts of the soule: Or, as if a candle be brought into a roome, it lightens all the house,
but spreading it self into all the parts of the soul: Or, as if a candle be brought into a room, it lightens all the house,
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but if it be a sparke of fire, it shewes it selfe, and glowes, and does no more, it doth not enlighten the house.
but if it be a spark of fire, it shows it self, and glows, and does no more, it does not enlighten the house.
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It is so in carnall men before Regeneration, all the light they have doth but glow in their brest, shewing it selfe there,
It is so in carnal men before Regeneration, all the Light they have does but glow in their breast, showing it self there,
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and making it evident that they have such knowledge, but it is not a Candle that enlightens all the roome, that enlightens all the corners of the soule.
and making it evident that they have such knowledge, but it is not a Candle that enlightens all the room, that enlightens all the corners of the soul.
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Therefore in Matth. 6. Christ speakes of a single eye, when the eye is right, it makes the whole body full of light, that is,
Therefore in Matthew 6. christ speaks of a single eye, when the eye is right, it makes the Whole body full of Light, that is,
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1642
when the knowledge is right indeed, when the knowledge a man hath is sanctifying, and powerfull,
when the knowledge is right indeed, when the knowledge a man hath is sanctifying, and powerful,
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then it enlightens a man round about, that he may see which way to goe,
then it enlightens a man round about, that he may see which Way to go,
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1644
but if it be a common light, which he termes a double eye, it will not sufficiently direct.
but if it be a Common Light, which he terms a double eye, it will not sufficiently Direct.
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Like those holy men that the Apostle speakes of, Philip. 2.15.
Like those holy men that the Apostle speaks of, Philip. 2.15.
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that shine as lights in the world, that is, men see them, they looke on them,
that shine as lights in the world, that is, men see them, they look on them,
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but they doe not change their darknesse into light; or like that light spoken of by Peter, 2 Pet. 1.19. that shineth in a darke place.
but they do not change their darkness into Light; or like that Light spoken of by Peter, 2 Pet. 1.19. that shines in a dark place.
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If you will know what is the reason that there should be a light in the Conscience, and the minde of a man, which neverthelesse worketh not on the will and affections, but is shut up there.
If you will know what is the reason that there should be a Light in the Conscience, and the mind of a man, which nevertheless works not on the will and affections, but is shut up there.
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I answer, There is a double reason: The first is that spoken of in 2 Thess. 2.10. They received the Truth, but not the love of the Truth, and therefore they hate it:
I answer, There is a double reason: The First is that spoken of in 2 Thess 2.10. They received the Truth, but not the love of the Truth, and Therefore they hate it:
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1650
Now what a man hates he keeps off as much as he can, it must not come neare him,
Now what a man hates he keeps off as much as he can, it must not come near him,
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1651
for he counts it his enemy, and therefore will not suffer it to diffuse it selfe into the rest of the faculties of the soule.
for he counts it his enemy, and Therefore will not suffer it to diffuse it self into the rest of the faculties of the soul.
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Another reason, which goes hand in hand with this, is, they love darknesse rather than light and therefore they are not every way enlightned,
another reason, which Goes hand in hand with this, is, they love darkness rather than Light and Therefore they Are not every Way enlightened,
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for what a man loves, he desires to preserve, to hedge about, and to keepe safe:
for what a man loves, he Desires to preserve, to hedge about, and to keep safe:
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thus men cannot abide to have darknesse taken away by any Information or Admonition, for they desire to preserve it, Rom. 1.21. Their foolish heart was full of darknesse, they knew God, but they glorified him not as God:
thus men cannot abide to have darkness taken away by any Information or Admonition, for they desire to preserve it, Rom. 1.21. Their foolish heart was full of darkness, they knew God, but they glorified him not as God:
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Though there was light, yet their heart was ful of darknesse, and because they loved this darknesse,
Though there was Light, yet their heart was full of darkness, and Because they loved this darkness,
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therefore they would not have it expelled.
Therefore they would not have it expelled.
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As a man commits a filthy act, or unseemly thing, he desires to have the light put out,
As a man commits a filthy act, or unseemly thing, he Desires to have the Light put out,
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because it is contrary to that which should cover and cloake his action:
Because it is contrary to that which should cover and cloak his actium:
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thus men imprison and shut up the light,, not suffering it to disperse it selfe into their soule.
thus men imprison and shut up the Light,, not suffering it to disperse it self into their soul.
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But in this imprisoning of this light, you must know all goe not the same way to worke, But in this imprisoning of this Light, you must know all go not the same Way to work,
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for there be these foure different wayes of doing it.
for there be these foure different ways of doing it.
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First, some there are which imprison this light meerely by laying it aside, meerely by forgetting it, by suffering it to lye still, and not awaking it;
First, Some there Are which imprison this Light merely by laying it aside, merely by forgetting it, by suffering it to lie still, and not awaking it;
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when men remember not what they have to doe, they are so busied about other things,
when men Remember not what they have to do, they Are so busied about other things,
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1664
so transported with pleasures and lusts, so occupied in cares, and things of the world, that this comes not into their mindes, they consider it not.
so transported with pleasures and Lustiest, so occupied in Cares, and things of the world, that this comes not into their minds, they Consider it not.
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Secondly, Others with-hold it out of perversnesse of opinion, their judgements are not right, they doe not think that such things ought to be done, they are not perswaded that such an exact strictnesse of holinesse is required, they thinke men may live after another manner;
Secondly, Others withhold it out of perverseness of opinion, their Judgments Are not right, they do not think that such things ought to be done, they Are not persuaded that such an exact strictness of holiness is required, they think men may live After Another manner;
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and thus they doe imprison the light; so doe all heretikes that beleeve lyes, and so with-hold the Truth.
and thus they do imprison the Light; so do all Heretics that believe lies, and so withhold the Truth.
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Thirdly, There be some that faile in neither of these, they remember the Truth wel enough,
Thirdly, There be Some that fail in neither of these, they Remember the Truth well enough,
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and they have no false opinions concerning it, but they resist the Truth, as Stephen, Act. 7.51.
and they have no false opinions Concerning it, but they resist the Truth, as Stephen, Act. 7.51.
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1669
speakes of some that resisted the Holy Ghost, that is, when their opinion's right, and they remembred it too,
speaks of Some that resisted the Holy Ghost, that is, when their opinion's right, and they remembered it too,
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1670
but they suppresse it, they keepe it downe, they suffer it not to come forth, out of their love to unrighteousnesse, to some lust wherein they are resolved to please themselves.
but they suppress it, they keep it down, they suffer it not to come forth, out of their love to unrighteousness, to Some lust wherein they Are resolved to please themselves.
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Lastly, there bee some that imprison the Truth, not out of any of these three respects,
Lastly, there be Some that imprison the Truth, not out of any of these three respects,
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but because they mis-apply it, men that know it, that have no perverse hereticall opinions, that likewise doe not resist it, that make not warre against it, that doe not rise in rebellion against it,
but Because they misapply it, men that know it, that have no perverse heretical opinions, that likewise do not resist it, that make not war against it, that do not rise in rebellion against it,
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but yet when they come to the point out of false distinctions and evasions which they have iuvented, they wrest the rule of Truth, they bend it too much to their owne particular affections,
but yet when they come to the point out of false Distinctions and evasions which they have iuvented, they wrest the Rule of Truth, they bend it too much to their own particular affections,
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and practise, though they know the Truth in generall, yet in particulars they seeke to evade it, and faile in applying it.
and practise, though they know the Truth in general, yet in particulars they seek to evade it, and fail in applying it.
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As for example, Men doe not thinke Sabbath-breaking good, but now the question is, whether the action I doe at such a time be Sabbath-breaking or no? here they finde a distinction to put it off;
As for Exampl, Men do not think Sabbath-breaking good, but now the question is, whither the actium I do At such a time be Sabbath-breaking or no? Here they find a distinction to put it off;
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so vaine Company I know is to be avoided, but whether this be ill Company is all the question.
so vain Company I know is to be avoided, but whither this be ill Company is all the question.
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1677
All these wayes men are said to imprison the Truth. And so much for the second particular.
All these ways men Are said to imprison the Truth. And so much for the second particular.
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The third thing we propounded, was to shew how great a sin it is to with-hold the Truth in unrighteousnesse, and that will appeare from hence.
The third thing we propounded, was to show how great a since it is to withhold the Truth in unrighteousness, and that will appear from hence.
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It is that which brings the greatest Condemnation of any thing else;
It is that which brings the greatest Condemnation of any thing Else;
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This is the condemnation, Ioh. 3. that light is come into the world, and men loved darknesse better than light: This is the condemnation, John 3. that Light is come into the world, and men loved darkness better than Light:
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As if he had said, there be other things for which God will punish men,
As if he had said, there be other things for which God will Punish men,
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but this above all the rest deserves condemnation, it brings great, and swift Condemnation, that light is come into the world, but men &c. that is,
but this above all the rest deserves condemnation, it brings great, and swift Condemnation, that Light is come into the world, but men etc. that is,
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when men shall be informed, when God shall reveale his Truth, so that his light glares in their eyes,
when men shall be informed, when God shall reveal his Truth, so that his Light glares in their eyes,
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and they cannot but see it, and yet they love darknesse more than light, this puts men into farre worse condition,
and they cannot but see it, and yet they love darkness more than Light, this puts men into Far Worse condition,
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1685
than if they were altogether ignorant of the Truth.
than if they were altogether ignorant of the Truth.
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Else why should Peter say, It had beene better they had never knowne the way of righteousnesse ? They shall perish that be ignorant of these Truths,
Else why should Peter say, It had been better they had never known the Way of righteousness? They shall perish that be ignorant of these Truths,
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and of the degree of them, but at the day of Iudgement it shall be a great deale harder with them that know and do not practise them: As Ier. 5.4.
and of the degree of them, but At the day of Judgement it shall be a great deal harder with them that know and do not practise them: As Jeremiah 5.4.
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Surely, sayes the Prophet, they are a poore and foolish people, they know not the wayes of the Lord, Surely, Says the Prophet, they Are a poor and foolish people, they know not the ways of the Lord,
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nor the Iudgement of their God: They shall therefore perish; but then there is another Generation that know God:nor the Judgement of their God: They shall Therefore perish; but then there is Another Generation that know God:
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1690
I will get me to the great men that have knowne the wayes of God, but these have altogether broken the yoke, and burst the bonds: I will get me to the great men that have known the ways of God, but these have altogether broken the yoke, and burst the bonds:
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That is, these be the men with whom God is most angry, upon whom this condemnation shall fall heavie, that know the Iudgement of their God,
That is, these be the men with whom God is most angry, upon whom this condemnation shall fallen heavy, that know the Judgement of their God,
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1692
and yet breake his bonds, that know, and doe not practice.
and yet break his bonds, that know, and do not practice.
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Secondly, (to go no further than this place) The wrath of God is revealed from heaven, but against whom? against them that with-hold the Truth in unrighteousnesse:
Secondly, (to go no further than this place) The wrath of God is revealed from heaven, but against whom? against them that withhold the Truth in unrighteousness:
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That for which God is angry, for which his wrath is revealed against men, in a speciall manner must be a sinne.
That for which God is angry, for which his wrath is revealed against men, in a special manner must be a sin.
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It is true he will punish other sins, but these words are not here used in vaine,
It is true he will Punish other Sins, but these words Are not Here used in vain,
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for they that doe thus, sin out of contempt, and amongst men, a sin out of contempt kindles wrath;
for they that do thus, sin out of contempt, and among men, a since out of contempt kindles wrath;
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so they that know Gods will, but practise not according to knowledge, provoke Gods wrath against them.
so they that know God's will, but practise not according to knowledge, provoke God's wrath against them.
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An excellent place for this, is Heb. 3. you shall finde this the case of the people,
an excellent place for this, is Hebrew 3. you shall find this the case of the people,
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when they knew not God at all, or but a little number of them, God blessed them all that time,
when they knew not God At all, or but a little number of them, God blessed them all that time,
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but when he had revealed himselfe fully to them, and had endured them forty yeares,
but when he had revealed himself Fully to them, and had endured them forty Years,
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when they tempted him proved him, and saw his workes, then he sware in his wrath that they should not enter into his rest.
when they tempted him proved him, and saw his works, then he sware in his wrath that they should not enter into his rest.
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His wrath was then kindled, and that in such a measure, that he entred into such an oath.
His wrath was then kindled, and that in such a measure, that he entered into such an oath.
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1703
Now when God takes an oath the decree is peremptory, and never to be reversed;
Now when God Takes an oath the Decree is peremptory, and never to be reversed;
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1704
and that is the Condition of them that with-hold the Truth in unrighteousnesse, The wrath of God abides on them, Ioh. 3. ult. God may be angry with his owne children,
and that is the Condition of them that withhold the Truth in unrighteousness, The wrath of God abides on them, John 3. ult. God may be angry with his own children,
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1705
as a father is with his sonne, but his wrath abides not on them, he takes them to favour againe;
as a father is with his son, but his wrath abides not on them, he Takes them to favour again;
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1706
but they are in a miserable Condition, on whom the wrath of God remaines.
but they Are in a miserable Condition, on whom the wrath of God remains.
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1707
And consider what his wrath is, The violence of a Lion is terrible, the wrath of a King is great,
And Consider what his wrath is, The violence of a lion is terrible, the wrath of a King is great,
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1708
but who knowes the power of Gods wrath? And therefore since the wrath of God shall in such a manner be revealed against such as with-hold the Truth in unrighteousnesse:
but who knows the power of God's wrath? And Therefore since the wrath of God shall in such a manner be revealed against such as withhold the Truth in unrighteousness:
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1709
You need no other Argument to shew that the sin is great.
You need no other Argument to show that the since is great.
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1710
Againe, One Evidence more is in this very Chapter, that is, from the kinde of punishment,
Again, One Evidence more is in this very Chapter, that is, from the kind of punishment,
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1711
for punishments, you know, where the Iudge is just, are according to the measure of the sinne.
for punishments, you know, where the Judge is just, Are according to the measure of the sin.
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1712
Now marke, God punishes this with giving them up to a reprobate sense;
Now mark, God Punishes this with giving them up to a Reprobate sense;
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1713
For this cause (saith the Apostle, Rom. 1.26.) God gave them up unto vile affections: For this cause (Says the Apostle, Rom. 1.26.) God gave them up unto vile affections:
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1714
And afterwards in the eight and twentieth verse, As they regarded not to know God, even so,
And afterwards in the eight and twentieth verse, As they regarded not to know God, even so,
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1715
or therefore, God delivered them up to a reprobate minde: that is, a minde without knowledge, an injudicious minde, that cannot judge of things.
or Therefore, God Delivered them up to a Reprobate mind: that is, a mind without knowledge, an injudicious mind, that cannot judge of things.
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1716
And looke in all the booke of God, among all the Armies of sorrow, there is not any like this, to be given up to vile affections, to lusts, to an injudicious mind, in matters of God,
And look in all the book of God, among all the Armies of sorrow, there is not any like this, to be given up to vile affections, to Lustiest, to an injudicious mind, in matters of God,
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1717
and things belonging to their Salvation.
and things belonging to their Salvation.
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1718
This punishment shewes the greatnesse of the sin, but men slight this, as it is the greatest judgement,
This punishment shows the greatness of the since, but men slight this, as it is the greatest judgement,
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1719
so it is the least felt;
so it is the least felt;
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1720
men lye at rest, they are cast into a dead sleepe, but it is like the sleepe of them that have crazie braines, they wake in a frenzie,
men lie At rest, they Are cast into a dead sleep, but it is like the sleep of them that have crazy brains, they wake in a frenzy,
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1721
so these shall wake in an horrible astonishment, their sleepe is such a calme, as will end in a tempest,
so these shall wake in an horrible astonishment, their sleep is such a Cam, as will end in a tempest,
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1722
and such a tempest as shall never be blowne over.
and such a tempest as shall never be blown over.
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1723
Therefore, let no man blesse himselfe in this, I feele none of these things, for thou hast the greatest judgement on thee when thou feelest it least.
Therefore, let no man bless himself in this, I feel none of these things, for thou hast the greatest judgement on thee when thou Feel it least.
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1724
And so much for the three things I propounded to you, what this Truth is, how it is with-holden, and the greatnesse of the sin:
And so much for the three things I propounded to you, what this Truth is, how it is withholden, and the greatness of the since:
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1725
now wee will come to make use of it.
now we will come to make use of it.
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1726
And the first use we are to make of it, is that which is the maine scope of the Apostle here,
And the First use we Are to make of it, is that which is the main scope of the Apostle Here,
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1727
and that for which we pitched on these words, and that is to humble us, to learne to know our selves, to know in what Condition we are,
and that for which we pitched on these words, and that is to humble us, to Learn to know our selves, to know in what Condition we Are,
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1728
for the Truth is revealed to us, but we with-hold it in unrighteousnesse.
for the Truth is revealed to us, but we withhold it in unrighteousness.
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1729
This Truth that should rule in the hearts of men, that should be as the supreme governour in the soule, of which it may be said,
This Truth that should Rule in the hearts of men, that should be as the supreme governor in the soul, of which it may be said,
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1730
as it is said of the Peace of God, let it rule in your soules, that where by men should be acted, is by men imprisoned. Therefore, Rom. 2.9. the Apostle denounceth Tribulation and anguish upon every one that disobeyes the Truth:
as it is said of the Peace of God, let it Rule in your Souls, that where by men should be acted, is by men imprisoned. Therefore, Rom. 2.9. the Apostle Denounceth Tribulation and anguish upon every one that disobeys the Truth:
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1731
Intimating that Truth is our King, that should governe and rule in our hearts;
Intimating that Truth is our King, that should govern and Rule in our hearts;
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1732
now when men disobey it, nay, goe further, imprison this Truth, it is as when men imprison their lawfull King,
now when men disobey it, nay, go further, imprison this Truth, it is as when men imprison their lawful King,
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1733
or servants their Master, and they run riot, and at liberty in the meane time. And this is our case;
or Servants their Master, and they run riot, and At liberty in the mean time. And this is our case;
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1734
we doe with it, as children doe with their Masters, we desire to be rid of it,
we do with it, as children do with their Masters, we desire to be rid of it,
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1735
because it watches over us, and so we grow enemies to it.
Because it watches over us, and so we grow enemies to it.
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1736
And this is no small sinne, for if we consider whence this comes, who puts it into our hearts, it will appeare hainous;
And this is no small sin, for if we Consider whence this comes, who puts it into our hearts, it will appear heinous;
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1737
by the Law of man it is death to kill children that are begot by man,
by the Law of man it is death to kill children that Are begotten by man,
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1738
but this Truth is begot by the Holy Ghost, it is put in by the Spirit of God,
but this Truth is begotten by the Holy Ghost, it is put in by the Spirit of God,
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1739
and to extinguish this Truth, not to suffer it to live, not to nourish it, not to bring it forth, is the great sin of all.
and to extinguish this Truth, not to suffer it to live, not to nourish it, not to bring it forth, is the great since of all.
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1740
Even the Heathen shall rise in judgement against Christians for this, who maintained the Vestall fire,
Even the Heathen shall rise in judgement against Christians for this, who maintained the Vestal fire,
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1741
because they conceived it to come from heaven, they for that cause never suffered it to go out.
Because they conceived it to come from heaven, they for that cause never suffered it to go out.
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1742
But this Truth is a fire which came from heaven, a sparke put into the brests of men to guide their feet into the way of Peace;
But this Truth is a fire which Come from heaven, a spark put into the breasts of men to guide their feet into the Way of Peace;
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1743
when men shall extinguish this Truth, let it goe out, and not maintaine it, the Heathen shall rise against them in judgement;
when men shall extinguish this Truth, let it go out, and not maintain it, the Heathen shall rise against them in judgement;
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1744
as the men of Niniveh should rise up against the men of that Generation among whom Christ lived.
as the men of Nineveh should rise up against the men of that Generation among whom christ lived.
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1745
We were wont to take care of precious things, consider the preciousnesse of this Truth;
We were wont to take care of precious things, Consider the preciousness of this Truth;
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1746
what is precious we wil not be willing to destroy, as the Prophet said of the bunch of Grapes, Destroy it not, for there is a blessing in it.
what is precious we will not be willing to destroy, as the Prophet said of the bunch of Grapes, Destroy it not, for there is a blessing in it.
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1747
And what doe you thinke of this Truth? is it not a precious thing? Yea, it is the chiefe thing in a man.
And what do you think of this Truth? is it not a precious thing? Yea, it is the chief thing in a man.
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1748
In a ship a wise man will have an eye to the rudder, for that turnes all the rest of the body of the ship.
In a ship a wise man will have an eye to the rudder, for that turns all the rest of the body of the ship.
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1749
Of all things in our selves wee looke to our eye, the guide of the body;
Of all things in our selves we look to our eye, the guide of the body;
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1750
so we should learne to watch, and be tender over this Truth as over our eye,
so we should Learn to watch, and be tender over this Truth as over our eye,
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1751
for the one is the light but of this life, the other is the light of the soule to eternall life. In Micah 3.5.
for the one is the Light but of this life, the other is the Light of the soul to Eternal life. In micah 3.5.
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1752
It is threatned as a great Iudgement, when God shal turne their Visions into night,
It is threatened as a great Judgement, when God shall turn their Visions into night,
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1753
and their Divinations into darknesse, when the Sunne shall goe downe on their Prophets, and the day shall be darke on them,
and their Divinations into darkness, when the Sun shall go down on their prophets, and the day shall be dark on them,
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1754
and will you bring this Iudgement on your selves? They that are guilty of this, that have not used this Truth,
and will you bring this Judgement on your selves? They that Are guilty of this, that have not used this Truth,
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1755
but imprisoned it, and laboured as much as they can to cause the Sun to goe downe,
but imprisoned it, and laboured as much as they can to cause the Sun to go down,
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1756
and rise no more, to turne the day into night, let them consider what the sin is;
and rise no more, to turn the day into night, let them Consider what the since is;
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1757
when you reade the story of the Kings, and heare them saying to the Prophets, prophesie not, imprisoning them,
when you read the story of the Kings, and hear them saying to the prophets, prophesy not, imprisoning them,
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1758
as Ahab did Micaiah, and slaying them, as Ioash did Zecharial, you will little thinke you are guilty of the same sinne,
as Ahab did Micaiah, and slaying them, as Joash did Zecharial, you will little think you Are guilty of the same sin,
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1759
but when this Truth comes as a Prophet from God, and tels you, such and such things ought to be done,
but when this Truth comes as a Prophet from God, and tells you, such and such things ought to be done,
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1760
and such and such evils ought to be abstained from, and you shall desire it to be silent,
and such and such evils ought to be abstained from, and you shall desire it to be silent,
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1761
and shall say, Prophesie not, when you shall not suffer it to speake freely, I say, your sins shall be as great as theirs;
and shall say, Prophesy not, when you shall not suffer it to speak freely, I say, your Sins shall be as great as theirs;
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1762
therefore learne to consider of it, and be humbled for it:
Therefore Learn to Consider of it, and be humbled for it:
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1763
men are wont to thinke their Condition better, because they know more than others, but it is quite contrary,
men Are wont to think their Condition better, Because they know more than Others, but it is quite contrary,
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1764
for nothing aggravates sin more than that.
for nothing aggravates since more than that.
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1765
It is an extreme folly in men when they cannot deny the fact, they slight the fault, and will not acknowledge it.
It is an extreme folly in men when they cannot deny the fact, they slight the fault, and will not acknowledge it.
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1766
It was Adams fault, when God came towards him, he fled, and hides his sinne; and it is the fault of all Adams posterity.
It was Adams fault, when God Come towards him, he fled, and hides his sin; and it is the fault of all Adams posterity.
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1767
But let men know, that the quite contrary way is the way to Salvation.
But let men know, that the quite contrary Way is the Way to Salvation.
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1768
It is not with God, as it is with men, among whom confession makes way for condemnation,
It is not with God, as it is with men, among whom Confessi makes Way for condemnation,
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1769
for with God confession is the way to salvation.
for with God Confessi is the Way to salvation.
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1770
Therefore be not unwilling to examine your selves, consider how much you have knowne, what truths have been revealed to you. Do this with one eye;
Therefore be not unwilling to examine your selves, Consider how much you have known, what truths have been revealed to you. Do this with one eye;
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1771
with another eye looke on your lives, and see how short your practise hath beene of your knowledge, come willingly,
with Another eye look on your lives, and see how short your practice hath been of your knowledge, come willingly,
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1772
and if you confesse, you shal be forgiven.
and if you confess, you shall be forgiven.
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1773
This wil drive you out of your selves, it will be your Schoole-master to bring you to Christ.
This will drive you out of your selves, it will be your Schoolmaster to bring you to christ.
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1774
They that carry this light in a darke Lanthorne, that rake these sparkes in the ashes, that as they would not have others see what they doe,
They that carry this Light in a dark Lanthorn, that rake these sparks in the Ashes, that as they would not have Others see what they do,
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1775
so neither would they have their own Consciences take notice of it that will sinne, let men say what they will, that live loosely, that either heare not,
so neither would they have their own Consciences take notice of it that will sin, let men say what they will, that live loosely, that either hear not,
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1776
or regard not what they heare, let them consider it, for they doe in a speciall manner imprison the Truth, they with-hold it in unrighteousnesse, labour to know the sinne, your miserable condition,
or regard not what they hear, let them Consider it, for they do in a special manner imprison the Truth, they withhold it in unrighteousness, labour to know the sin, your miserable condition,
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1777
and learne to be humbled under it.
and Learn to be humbled under it.
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1778
A second use we may make of this, is from hence to discerne the condition of those men which are miserable, but see not their miserie that are neare the kingdome of God, but not in it:
A second use we may make of this, is from hence to discern the condition of those men which Are miserable, but see not their misery that Are near the Kingdom of God, but not in it:
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1779
Men that are meerly civill, that heare much, and doe much, and goe far, keeping their lights burning till the very point of the Bridegroomes comming,
Men that Are merely civil, that hear much, and do much, and go Far, keeping their lights burning till the very point of the Bridegrooms coming,
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1780
and for want of a little more oyle are excluded; as Ananias for a little reservation lost all;
and for want of a little more oil Are excluded; as Ananias for a little reservation lost all;
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1781
and the young man in the Gospel, that kept all the Commandements of the Lord from his youth up, that came within a step,
and the young man in the Gospel, that kept all the commandments of the Lord from his youth up, that Come within a step,
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1782
but never into the mountaine of the Lord.
but never into the mountain of the Lord.
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1783
This is a race many misse of, as the Apostle, 1 Cor. 9 speaking of many running in a race, sayes, Many run, but all obtaine not, that is, there is a company of men run in the wayes of God,
This is a raze many miss of, as the Apostle, 1 Cor. 9 speaking of many running in a raze, Says, Many run, but all obtain not, that is, there is a company of men run in the ways of God,
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1784
as well as the Saints, both run, both doe very much, if you looke on the wayes they goe, you shall scarce finde difference in any outward action that they do, yet, many obtaine not;
as well as the Saints, both run, both do very much, if you look on the ways they go, you shall scarce find difference in any outward actium that they do, yet, many obtain not;
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1785
and why? they either runne not as they ought, or else they hold not out to the end:
and why? they either run not as they ought, or Else they hold not out to the end:
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1786
Amaziah and Ioash ran long, almost to the end of the race, but because they continued not faithfull to the death, they received not the Crowne of life, these bee the men that come neare the kingdome of heaven, but never enter into it.Amaziah and Joash ran long, almost to the end of the raze, but Because they continued not faithful to the death, they received not the Crown of life, these be the men that come near the Kingdom of heaven, but never enter into it.
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1787
And the scope of the Text serves to discover these men;
And the scope of the Text serves to discover these men;
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1788
when we heare therefore that there is such a Generation, it concernes every man to desire to know his Condition,
when we hear Therefore that there is such a Generation, it concerns every man to desire to know his Condition,
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1789
lest hee should be of that number; for that cause we will spend this use in discovering these three things:
lest he should be of that number; for that cause we will spend this use in discovering these three things:
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1790
First, that the good things that these men have in them doe them no good. Secondly, that they doe them much hurt. First, that the good things that these men have in them doe them no good. Secondly, that they do them much hurt.
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1791
Thirdly, I will set downe how far they goe, and yet how far short they be of that which is proper to the godly.
Thirdly, I will Set down how Far they go, and yet how Far short they be of that which is proper to the godly.
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1792
First, I say, the good things in them do them no good, for they are the gifts of the Holy Ghost, First, I say, the good things in them do them no good, for they Are the Gifts of the Holy Ghost,
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1793
and shall be found to the praise of the Holy Ghost, and not to their owne advantage at all, they are not their owne,
and shall be found to the praise of the Holy Ghost, and not to their own advantage At all, they Are not their own,
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1794
but the workes of the Spirit within them.
but the works of the Spirit within them.
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1795
Hebr. 6. the Apostle speakes of men enlightned, and that have tasted of the gift of the Holy Ghost, that is, there be gifts that the Holy Ghost puts into their heart,Hebrew 6. the Apostle speaks of men enlightened, and that have tasted of the gift of the Holy Ghost, that is, there be Gifts that the Holy Ghost puts into their heart,
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1796
as we lay flowers in the window, which doe not grow there, or as some Out-landish fruit which is brought over,
as we lay flowers in the window, which do not grow there, or as Some Outlandish fruit which is brought over,
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1797
but it will not grow in our Countrey, except the soile be altered, and changed, it will not thrive there,
but it will not grow in our Country, except the soil be altered, and changed, it will not thrive there,
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1798
nor bring forth fruit to any purpose:
nor bring forth fruit to any purpose:
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1799
So though these things be in them, yet they are not theirs, neither shall they be to their owne praise, and advantage.
So though these things be in them, yet they Are not theirs, neither shall they be to their own praise, and advantage.
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1800
Againe, they cannot doe them good, because they doe not make them good;
Again, they cannot do them good, Because they do not make them good;
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1801
they doe not as Divines say, redundare in personam, they make not any mans person better,
they do not as Divines say, redundare in Personam, they make not any men person better,
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1802
though a man, not yet truly regenerate, have never so many excellent things in him, yet his person is never the better for them.
though a man, not yet truly regenerate, have never so many excellent things in him, yet his person is never the better for them.
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1803
As we say of godly and regenerate men, though they commit evill, yet their persons are good in Gods sight.
As we say of godly and regenerate men, though they commit evil, yet their Persons Are good in God's sighed.
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1804
God sees their evill, but he scowres them by affliction, and he hates the evill,
God sees their evil, but he scowres them by affliction, and he hates the evil,
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1805
but loves the person, which shewes that the person is not accounted evill, for if the person were evill, he must needs hate it:
but loves the person, which shows that the person is not accounted evil, for if the person were evil, he must needs hate it:
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1806
On the other side, they that have received common Graces, though they have gone farre, yet their persons are not the better, but the same:
On the other side, they that have received Common Graces, though they have gone Far, yet their Persons Are not the better, but the same:
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1807
And there is good reason for it, for it is not the person that doth the good thing:
And there is good reason for it, for it is not the person that does the good thing:
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1808
But, as Paul sayes of •in, It is no more I that doe it, but sin that dwels in me ;
But, as Paul Says of •in, It is no more I that do it, but since that dwells in me;
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1809
so they may say, It is not I that doe it, but the good that is in me:
so they may say, It is not I that do it, but the good that is in me:
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1810
therefore it is reason it should not doe them good, when it makes not their persons good,
Therefore it is reason it should not do them good, when it makes not their Persons good,
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1811
but leaves them the same notwithstanding.
but leaves them the same notwithstanding.
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1812
So that it may be said of the good things in them, as is said of beauty in an evill woman,
So that it may be said of the good things in them, as is said of beauty in an evil woman,
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1813
or as of a pearle in a swines snout, the things be good and precious, the pearle is a pearle indeed,
or as of a pearl in a Swine snout, the things be good and precious, the pearl is a pearl indeed,
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1814
yet notwithstanding they may be evill women, in whom beauty, and swine in whom the pearle is found.
yet notwithstanding they may be evil women, in whom beauty, and Swine in whom the pearl is found.
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1815
So you see the first, that though a man have excellent things in him before regeneration,
So you see the First, that though a man have excellent things in him before regeneration,
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1816
yet they shall doe him no good.
yet they shall do him no good.
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1817
Secondly, which may make every man look about him, and to consider with feare and trembling,
Secondly, which may make every man look about him, and to Consider with Fear and trembling,
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1818
if it be not his owne case:
if it be not his own case:
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1819
If a man shall have these Truths revealed, but he shall either let them lye still,
If a man shall have these Truths revealed, but he shall either let them lie still,
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1820
and rust, or if he bring them to action, shall checke and curbe them, and not use them as he should, they shall increase his Condemnation.
and rust, or if he bring them to actium, shall check and curb them, and not use them as he should, they shall increase his Condemnation.
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1821
And that may be made evident from hence, the sinnes such men commit are augmented and aggravated, from hence they are committed against more light,
And that may be made evident from hence, the Sins such men commit Are augmented and aggravated, from hence they Are committed against more Light,
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1822
and the more their light is than others, the greater their sin is than others. Therefore that is to be marked, Rom. 2.9. Tribulation and anguish on every soule that doth evill, to whom? To the Iew first, and then to the Grecian:
and the more their Light is than Others, the greater their since is than Others. Therefore that is to be marked, Rom. 2.9. Tribulation and anguish on every soul that does evil, to whom? To the Iew First, and then to the Grecian:
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1823
Marke it, They that doe evill are of two sorts, Iewes or Grecians.
Mark it, They that do evil Are of two sorts, Iewes or Greeks.
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1824
Iewes were they that knew and were acquainted with the Law, and the Grecians were ignorant of it;
Iewes were they that knew and were acquainted with the Law, and the Greeks were ignorant of it;
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1825
therefore Tribulation shall be first, and in greatest measure on the Iew;
Therefore Tribulation shall be First, and in greatest measure on the Iew;
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1826
so that their knowledge aggravates their sin, it had beene better for them that they had not had the Truth, that they had never heard of the Gospell of Christ,
so that their knowledge aggravates their since, it had been better for them that they had not had the Truth, that they had never herd of the Gospel of christ,
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1827
nor beene acquainted with the wayes of God, because when they have light, and sin against it, the more light they have, the more resistance there is,
nor been acquainted with the ways of God, Because when they have Light, and since against it, the more Light they have, the more resistance there is,
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1828
and so the more inexcusable they are, and the more inexcusable they be, the greater is their sin.
and so the more inexcusable they Are, and the more inexcusable they be, the greater is their since.
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1829
Againe, these men of all other are most apt to resist God, to resist Christ and his righteousnesse,
Again, these men of all other Are most apt to resist God, to resist christ and his righteousness,
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1830
and that doth exceedingly encrease their sin, because they crosse God in his chiefest end, and that must needs make their sin great;
and that does exceedingly increase their since, Because they cross God in his chiefest end, and that must needs make their since great;
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1831
and that they doe more than others, for Gods chiefe end is to have Christs righteousnesse revealed,
and that they do more than Others, for God's chief end is to have Christ righteousness revealed,
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1832
but these men having a Conceit of their owne righteousnesse, regard it not, and so resist God.
but these men having a Conceit of their own righteousness, regard it not, and so resist God.
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1833
What else is the reason of that in Luke 15.1. There resorted to him (saith the Evangelist) Publicans and sinners, but the Pharisees murmure at him.
What Else is the reason of that in Lycia 15.1. There resorted to him (Says the Evangelist) Publicans and Sinners, but the Pharisees murmur At him.
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1834
What is the meaning of that? It is as if he had said;
What is the meaning of that? It is as if he had said;
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1835
They that were righteous more than others, that were in all their Conversation unblameable, that did more good,
They that were righteous more than Others, that were in all their Conversation unblameable, that did more good,
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1836
and abstained from more ill than others, these men did not come to Christ, for they thought themselves in a reasonable good condition already.
and abstained from more ill than Others, these men did not come to christ, for they Thought themselves in a reasonable good condition already.
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1837
But the Publicans and sinners resorted to him.
But the Publicans and Sinners resorted to him.
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1838
So these men that have many good things in them, we have most adoe to drive them out of themselves,
So these men that have many good things in them, we have most ado to drive them out of themselves,
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1839
and to bring them to Christ;
and to bring them to christ;
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1840
so that they that resist Christs righteousnesse, which is Gods chiefe end, must needs do themselves most hurt.
so that they that resist Christ righteousness, which is God's chief end, must needs do themselves most hurt.
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1841
Againe, they in whom Gods Iustice doth most appeare, their condition must needs be most miserable;
Again, they in whom God's justice does most appear, their condition must needs be most miserable;
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1842
but so it is with these men, they that are acquainted with his will, and doe it not, in them at the day of Iudgement his Iustice shall most appeare:
but so it is with these men, they that Are acquainted with his will, and do it not, in them At the day of Judgement his justice shall most appear:
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1843
Otherwise, to what end did God send the Prophets? Why sent he Isaiah, and Ezekiel, &c. it was not onely to convert men, to win their soules, to bring them to Salvation.
Otherwise, to what end did God send the prophets? Why sent he Isaiah, and Ezekielem, etc. it was not only to convert men, to win their Souls, to bring them to Salvation.
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1844
What then? To cleare his Iustice, and to increase their condemnation.
What then? To clear his justice, and to increase their condemnation.
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1845
How was that done? by making knowne these Truths, that knowing them, and not practising them, their Condemnation might be greater.
How was that done? by making known these Truths, that knowing them, and not practising them, their Condemnation might be greater.
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1846
So we Ministers come not only to convert the soules of men, not only to build,
So we Ministers come not only to convert the Souls of men, not only to built,
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1847
but also to plucke downe, not only to open the hearts of men to beleeve the Truth,
but also to pluck down, not only to open the hearts of men to believe the Truth,
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1848
but to harden mens hearts to hate the Truth;
but to harden men's hearts to hate the Truth;
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1849
not but that we long for the salvation of men, and that the proper end of the Word is to save men,
not but that we long for the salvation of men, and that the proper end of the Word is to save men,
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1850
but the use they make of it serves to encrease their condemnation:
but the use they make of it serves to increase their condemnation:
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1851
So that the more Truth is revealed, if it be not practised accordingly, the greater is the sinne.
So that the more Truth is revealed, if it be not practised accordingly, the greater is the sin.
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1852
Againe, these men are of all others farthest both from Iustification and Sanctification, this Truth puts them farther off both:
Again, these men Are of all Others farthest both from Justification and Sanctification, this Truth puts them farther off both:
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1853
I say, the more knowledge is revealed, the more they are acquainted with the mysteries of Salvation,
I say, the more knowledge is revealed, the more they Are acquainted with the Mysteres of Salvation,
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1854
if they precisely answer it not in their life, they are further than other men from Iustification,
if they precisely answer it not in their life, they Are further than other men from Justification,
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1855
because, as I said before, they thinke not themselves to be as other men; as the Pharisee said, I am not as other men, or as this Publican:
Because, as I said before, they think not themselves to be as other men; as the Pharisee said, I am not as other men, or as this Publican:
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1856
Therefore, sayes Christ, The Publican went to his house justified rather than the other.
Therefore, Says christ, The Publican went to his house justified rather than the other.
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1857
Againe, they be further from Sanctification than others, for they be wise in their owne eyes,
Again, they be further from Sanctification than Others, for they be wise in their own eyes,
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1858
and will carve out their owne wayes, they are not willing to resigne themselves to God, they chose wayes of their owne, thinking the Word to be foolish,
and will carve out their own ways, they Are not willing to resign themselves to God, they chosen ways of their own, thinking the Word to be foolish,
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1859
and common, for the more the knowledge, the stronger is the resistance, and therefore they are said to contend with the Truth, Rom. 2.8. To them that are contentious, and obey not the Truth.
and Common, for the more the knowledge, the Stronger is the resistance, and Therefore they Are said to contend with the Truth, Rom. 2.8. To them that Are contentious, and obey not the Truth.
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1860
The meaning is, Men that know much, that are much enlightned, but not truly sanctified, they quarrell with the Truth, they except against it, they have many things to alleage against the wayes of God, the resistance is stronger in them than in others, they are contentious men, that is, not men that contend with men,
The meaning is, Men that know much, that Are much enlightened, but not truly sanctified, they quarrel with the Truth, they except against it, they have many things to allege against the ways of God, the resistance is Stronger in them than in Others, they Are contentious men, that is, not men that contend with men,
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1861
nor simply with God, but they contend with the Truth, not onely in will and affections,
nor simply with God, but they contend with the Truth, not only in will and affections,
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1862
but in their understandings also, men reason against it, and therefore are apt to disobey the Truth,
but in their understandings also, men reason against it, and Therefore Are apt to disobey the Truth,
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1863
and so of all others furthest off from Sanctification, they will goe their owne course, and will not be taught.
and so of all Others furthest off from Sanctification, they will go their own course, and will not be taught.
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1864
So you see the second thing, That the good things that are in these men doe them much hurt.
So you see the second thing, That the good things that Are in these men do them much hurt.
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1865
The end of the Fifth Sermon.
The end of the Fifth Sermon.
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1866
CERTAINE SERMONS VPON HVMILIATION. The Sixth SERMON. ROMANS 1.18.
CERTAIN SERMONS UPON HUMILIATION. The Sixth SERMON. ROMAN 1.18.
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1867
For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, which with-hold the Truth in unrighteousnesse.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the Truth in unrighteousness.
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1868
NOw to come to that which remaines, which is the third thing, that is, to set downe how far these men may goe,
NOw to come to that which remains, which is the third thing, that is, to Set down how Far these men may go,
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1869
and yet how farre they fall short of that which is proper to the Saints that shall be saved.
and yet how Far they fallen short of that which is proper to the Saints that shall be saved.
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1870
And thus farre they may goe. First, they may be enlightned to understand all the truths of God;
And thus Far they may go. First, they may be enlightened to understand all the truths of God;
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1871
there is no Truth we deliver to you, but an unregenerate man may understand it wholly,
there is no Truth we deliver to you, but an unregenerate man may understand it wholly,
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1872
and distinctly, and may come to some measure of approbation, he may be wel acquainted with the mysteries of Fa•th and Repentance,
and distinctly, and may come to Some measure of approbation, he may be well acquainted with the Mysteres of Fa•th and Repentance,
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1873
so as he may discourse thereof better than many that have the things indeed.
so as he may discourse thereof better than many that have the things indeed.
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1874
Secondly, not only so, but hee may have a Conscience that shall doe its duty in many things, hee may make a Conscience of many duties, Secondly, not only so, but he may have a Conscience that shall do its duty in many things, he may make a Conscience of many duties,
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1875
as you shall finde of divers in Scripture, who notwithstanding were not sanctified.
as you shall find of diverse in Scripture, who notwithstanding were not sanctified.
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1876
When God sent Rohoboam that message, not to goe to warre against Ieroboam, knowing it was Gods command, he made Conscience of obey-it,
When God sent Rehoboam that message, not to go to war against Jeroboam, knowing it was God's command, he made Conscience of obey-it,
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1877
and likewise for some yeares he served the Lord.
and likewise for Some Years he served the Lord.
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1878
So when the Lord would have Amaziah send backe the Israelites, hee durst not disobey the voice of the Lord,
So when the Lord would have Amaziah send back the Israelites, he durst not disobey the voice of the Lord,
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1879
although if he had looked on all probabilities it might have ruined him.
although if he had looked on all probabilities it might have ruined him.
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1880
So Abimelech durst not meddle with Abrahams wife, when God had given a charge to the contrary.
So Abimelech durst not meddle with Abrahams wife, when God had given a charge to the contrary.
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1881
So Balaam in many things restrained himselfe, and would not doe but as the Lord commanded him:
So balaam in many things restrained himself, and would not do but as the Lord commanded him:
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1882
So that an unregenerate man may keepe a good Conscience in secret, when no man sees it or knowes it.
So that an unregenerate man may keep a good Conscience in secret, when no man sees it or knows it.
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1883
Thirdly, he may not only have his judgement enlightned, and his Conscience enabled to do its duty in many things,
Thirdly, he may not only have his judgement enlightened, and his Conscience enabled to do its duty in many things,
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1884
but likewise he may have many common gifts planted in his will and affections, many excellent morall vertues of Iustice,
but likewise he may have many Common Gifts planted in his will and affections, many excellent moral Virtues of justice,
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1885
and Temperance, and Patience, and in these he may many times exceed the godly, as many times Blazing-starres goe beyond true Starres for light;
and Temperance, and Patience, and in these he may many times exceed the godly, as many times Blazing-stars go beyond true Stars for Light;
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1886
so may these exceed the godly in outward appearance.
so may these exceed the godly in outward appearance.
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1887
Fourthly, there is not only all this wrought within them, but they doe many times expresse it in their actions.
Fourthly, there is not only all this wrought within them, but they do many times express it in their actions.
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1888
Come to their lives, they are able to doe many things; as it is said of Herod, he heard Iohn gladly, and did many things:
Come to their lives, they Are able to do many things; as it is said of Herod, he herd John gladly, and did many things:
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1889
So the second and third ground, as they knew something, so they practised according to their knowledge.
So the second and third ground, as they knew something, so they practised according to their knowledge.
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1890
In their performances they may not come short of any of the godly, and may for a long time have as faire, specious,
In their performances they may not come short of any of the godly, and may for a long time have as fair, specious,
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1891
and probable showes of goodnesse as any.
and probable shows of Goodness as any.
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1892
Fifthly and lastly, they may goe thus farre, they may have two men in them, aswell as regenerate men, one that contendes for the Truth, the other that resists it.
Fifthly and lastly, they may go thus Far, they may have two men in them, aswell as regenerate men, one that contends for the Truth, the other that resists it.
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1893
And what stronger signe is there in regenerate men, to evidence their regeneration, than this Contention betweene the flesh and the spirit? yet this may be found in them, there may be strong Inclinations to that which is good, and a resistance of it.
And what Stronger Signen is there in regenerate men, to evidence their regeneration, than this Contention between the Flesh and the Spirit? yet this may be found in them, there may be strong Inclinations to that which is good, and a resistance of it.
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1894
This Truth may lye in their brest, as a fire that would rise, and breake out,
This Truth may lie in their breast, as a fire that would rise, and break out,
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1895
but much quench-cole, and wet stuffe within may keepe it downe;
but much quench-cole, and wet stuff within may keep it down;
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1896
so that there may be, and are two men in the Civill man, as well as in the Regenerate.
so that there may be, and Are two men in the Civil man, as well as in the Regenerate.
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1897
Now to shew how farre they fall short of them that be truely sanctified.
Now to show how Far they fallen short of them that be truly sanctified.
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1898
First, in matter of light and understanding that they have, you shall finde a double difference.
First, in matter of Light and understanding that they have, you shall find a double difference.
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1899
First, though in the Truths they know they goe exceeding farre, as I have shewed you, First, though in the Truths they know they go exceeding Far, as I have showed you,
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1900
yet in this they fall short, that they understand not the secrets of God. There be certaine secrets which God reveales to none but to them that feare him:
yet in this they fallen short, that they understand not the secrets of God. There be certain secrets which God reveals to none but to them that Fear him:
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1901
There is something in these Truthes that civill men doe not understand.
There is something in these Truths that civil men do not understand.
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1902
Consider that speech spoken by our Saviour to Ierusalem, O Ierusalem, that thou hadst knowne the things belonging to thy peace,
Consider that speech spoken by our Saviour to Ierusalem, Oh Ierusalem, that thou Hadst known the things belonging to thy peace,
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1903
but now they are hid from thine eyes! but now they Are hid from thine eyes!
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1904
What was hid from them? not the things themselves simply considered, for they were fully revealed, Christ himselfe Preached there, there wanted no light to shine to them;
What was hid from them? not the things themselves simply considered, for they were Fully revealed, christ himself Preached there, there wanted no Light to shine to them;
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1905
yet it was hid from their eyes, that is, there was a certaine secret, which, if God had revealed, it would have perswaded them to have turned to him effectually,
yet it was hid from their eyes, that is, there was a certain secret, which, if God had revealed, it would have persuaded them to have turned to him effectually,
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1906
but that was hid from their eyes, and so they were strangers from the life of God.
but that was hid from their eyes, and so they were Strangers from the life of God.
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1907
So the life of holinesse and religion these men understand not, there is something spirituall which they cannot comprehend.
So the life of holiness and Religion these men understand not, there is something spiritual which they cannot comprehend.
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1908
There light goes as farre as it may;
There Light Goes as Far as it may;
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1909
when a man hath a naturall, a common light, it will apprehend common objects, such as are sutable to it, it apprehends;
when a man hath a natural, a Common Light, it will apprehend Common objects, such as Are suitable to it, it apprehends;
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1910
but that which is spirituall, it cannot reach unto. 1 Cor. 2.14. A naturall man understandeth not the things of the Spirit of God, for they are spiritually discerned, that is, the very thing wherein the Image of God consists, wherein true holinesse expresseth it selfe, they do not understand.
but that which is spiritual, it cannot reach unto. 1 Cor. 2.14. A natural man understands not the things of the Spirit of God, for they Are spiritually discerned, that is, the very thing wherein the Image of God consists, wherein true holiness Expresses it self, they do not understand.
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1911
Therefore it seemes a strange thing to them (as in 1 Pet. 4.4.) that others runne not into the same excesse of ryot.
Therefore it seems a strange thing to them (as in 1 Pet. 4.4.) that Others run not into the same excess of riot.
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1912
It seemes strange, (now marke that word) nothing seemes strange but when a man is ignorant of its cause, is not acquainted with it,
It seems strange, (now mark that word) nothing seems strange but when a man is ignorant of its cause, is not acquainted with it,
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1913
and therefore he is still finding fault with it.
and Therefore he is still finding fault with it.
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1914
Therefore, unholy men have a light that reaches to common Iustice, and to a common care of serving God, to common morall vertues,
Therefore, unholy men have a Light that reaches to Common justice, and to a Common care of serving God, to Common moral Virtues,
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1915
and to an upright behaviour to men, but further they cannot goe, they know not what it is to be exact,
and to an upright behaviour to men, but further they cannot go, they know not what it is to be exact,
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1916
and strict in all things, and that is the first difference, they know not the secret of God, they may goe thorow the whole course of Divinity,
and strict in all things, and that is the First difference, they know not the secret of God, they may go thorough the Whole course of Divinity,
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1917
and be acquainted with all the mysteries of Salvation, but that secret of his they understand not.
and be acquainted with all the Mysteres of Salvation, but that secret of his they understand not.
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1918
Secondly, there is this difference in the things they doe know, they know them indeed, (I speake of them they doe know, that are within their owne sphere, their owne compasse) but they have not the savour of what they know, that is it which the Scripture cals NONLATINALPHABET, the savour of these Truthes they want,
Secondly, there is this difference in the things they do know, they know them indeed, (I speak of them they do know, that Are within their own sphere, their own compass) but they have not the savour of what they know, that is it which the Scripture calls, the savour of these Truths they want,
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1919
and therefore they receive the Truth, but not the love of the Truth;
and Therefore they receive the Truth, but not the love of the Truth;
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1920
they doe not relish it, they apprehend it not aright, and for that cause they practise it not.
they do not relish it, they apprehend it not aright, and for that cause they practise it not.
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1921
You have them excellently set downe in Iude 14. they speake evill (sayes the Apostle) of the things they know not.
You have them excellently Set down in Iude 14. they speak evil (Says the Apostle) of the things they know not.
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1922
You see there be some things they know not, and therefore they speake evill of them:
You see there be Some things they know not, and Therefore they speak evil of them:
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1923
And what things they doe know, as be•sts without reason in them, they corrupt themselves, that is, they doe not practice according to their knowledge,
And what things they do know, as be•sts without reason in them, they corrupt themselves, that is, they do not practice according to their knowledge,
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1924
though they are acquainted with the wayes of God in that measure, that they know they ought to abstaine from these and these sins,
though they Are acquainted with the ways of God in that measure, that they know they ought to abstain from these and these Sins,
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1925
yet in these things that they know naturally they are corrupt: So you see the difference betweene them and the truly regenerate in matter of understanding.
yet in these things that they know naturally they Are corrupt: So you see the difference between them and the truly regenerate in matter of understanding.
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1926
Secondly (to keepe the same method I did in the other) for matter of Conscience, you shal finde this difference, Secondly (to keep the same method I did in the other) for matter of Conscience, you shall find this difference,
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1927
and in this they fall short. Though they doe make Conscience of many things, notwithstanding they have not a good Conscience;
and in this they fallen short. Though they do make Conscience of many things, notwithstanding they have not a good Conscience;
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1928
for, Conscience is good in two respects;
for, Conscience is good in two respects;
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1929
either because it witnesses good to us, and so wee commonly use it, or as it is subjectively good,
either Because it Witnesses good to us, and so we commonly use it, or as it is subjectively good,
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1930
and so the love of God, is good, and the feare of God is good,
and so the love of God, is good, and the Fear of God is good,
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1931
and in this they have not a good Conscience, for it is required that the Conscience be inherently and subjectively good, that a man make Conscience not out of slavish feare,
and in this they have not a good Conscience, for it is required that the Conscience be inherently and subjectively good, that a man make Conscience not out of slavish Fear,
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1932
but out of willingnesse, as a chaste wife desires to please her husband, because shee loves him, shee is loth to displease him, will not lose his favour for any thing,
but out of willingness, as a chaste wife Desires to please her husband, Because she loves him, she is loath to displease him, will not loose his favour for any thing,
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1933
and therefore shee observes him exactly, and will not offend him, when the Conscience stands in this reference to God, it is a good Conscience.
and Therefore she observes him exactly, and will not offend him, when the Conscience Stands in this Referente to God, it is a good Conscience.
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1934
On the other side, let a man make Conscience of never so many things, yet if it be out of feare,
On the other side, let a man make Conscience of never so many things, yet if it be out of Fear,
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1935
as a servant feares his Master, or as the Theefe feares the Iudge, his Conscience is not good.
as a servant fears his Master, or as the Thief fears the Judge, his Conscience is not good.
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1936
So that the civil men cannot be said to have a good Conscience in the things they abstaine from out of Conscience, because they doe it not willingly, but as of necessity.
So that the civil men cannot be said to have a good Conscience in the things they abstain from out of Conscience, Because they do it not willingly, but as of necessity.
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1937
Now all God lookes to is to have what is done, done willingly, and therefore it is no wonder that Divines give this as a sure rule that Desire is a signe sure enough of Grace:
Now all God looks to is to have what is done, done willingly, and Therefore it is no wonder that Divines give this as a sure Rule that Desire is a Signen sure enough of Grace:
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1938
If a man hath a true desire to please God, it cannot deceive him, for the desire is more than the deed,
If a man hath a true desire to please God, it cannot deceive him, for the desire is more than the deed,
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1939
as Saint Paul saith in 2 Cor. 8. In matter of giving, You have not onely beene ready to doe,
as Saint Paul Says in 2 Cor. 8. In matter of giving, You have not only been ready to do,
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1940
but to will, and to be forward ; as if the will were more than the deed; and so it is indeed.but to will, and to be forward; as if the will were more than the deed; and so it is indeed.
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1941
A man may performe many actions of Religion, abstaine from many sins, reforme his life in many things,
A man may perform many actions of Religion, abstain from many Sins, reform his life in many things,
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1942
but it is another matter to desire to please God, according to that of Nehemiah 1.11. Let thine eare be attentive to the prayer of thy servants that desire to feare thy Name:
but it is Another matter to desire to please God, according to that of Nehemiah 1.11. Let thine ear be attentive to the prayer of thy Servants that desire to Fear thy Name:
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1943
there is none but the servants of God that desire to feare him.
there is none but the Servants of God that desire to Fear him.
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1944
If others be asked whether they could not be content there were no law to restraine them, that no necessity of holinesse lay on them;
If Others be asked whither they could not be content there were no law to restrain them, that no necessity of holiness lay on them;
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1945
they will answer, they could desire that there were none, that they were at liberty; and therefore when they make Conscience of any thing, it is not out of willingnesse,
they will answer, they could desire that there were none, that they were At liberty; and Therefore when they make Conscience of any thing, it is not out of willingness,
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1946
but out of a slavish feare, though it be out of Conscience, yet the Conscience is not good,
but out of a slavish Fear, though it be out of Conscience, yet the Conscience is not good,
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1947
and in this respect they fall short.
and in this respect they fallen short.
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1948
Thirdly, for matter of morall vertues, they may have many excellent vertues planted in their hearts, which are the gifts of the Holy Ghost,
Thirdly, for matter of moral Virtues, they may have many excellent Virtues planted in their hearts, which Are the Gifts of the Holy Ghost,
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1949
for the Holy Ghost doth not only enlighten the understandings of some that shall never be saved,
for the Holy Ghost does not only enlighten the understandings of Some that shall never be saved,
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1950
but also places many gifts in their will and affections.
but also places many Gifts in their will and affections.
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1951
But this defect they have, they neither come from a right Principle, nor tend to a right end, they come from no higher a Well-head than Nature, they be common to them that be only naturall;
But this defect they have, they neither come from a right Principle, nor tend to a right end, they come from no higher a Wellhead than Nature, they be Common to them that be only natural;
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1952
and therefore it cannot be proper to them that shall be saved.
and Therefore it cannot be proper to them that shall be saved.
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1953
I say, Nature is able to bring forth these vertues, even as the earth (for that similitude will expresse it) is able to bring forth two things, Weeds, and Grasse:
I say, Nature is able to bring forth these Virtues, even as the earth (for that similitude will express it) is able to bring forth two things, Weeds, and Grass:
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1954
You know weeds are unprofitable, and many of them hurtfull, but grasse is good and usefull:
You know weeds Are unprofitable, and many of them hurtful, but grass is good and useful:
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1955
But corne and flowers of the chiefest sort the earth cannot bring forth without plowing and sowing;
But corn and flowers of the chiefest sort the earth cannot bring forth without plowing and sowing;
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1956
so it is with mans nature.
so it is with men nature.
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1957
Take it as secluded from Grace, it is able to doe two things, to bring forth Sinne and Lust, which comes from the corruption of it,
Take it as secluded from Grace, it is able to do two things, to bring forth Sin and Lust, which comes from the corruption of it,
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1958
and likewise many excellent vertues which proceed from common nature, which is in a man unregenerate, as well as sinfull nature.
and likewise many excellent Virtues which proceed from Common nature, which is in a man unregenerate, as well as sinful nature.
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1959
These things be good and very commendable, but this is their fault, they goe no further, there is no more than nature in them, they are very like true Grace,
These things be good and very commendable, but this is their fault, they go no further, there is no more than nature in them, they Are very like true Grace,
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1960
as false Iewels are like true ones, and as your wilde corne is like true corne, there is a great similitude betweene them,
as false Jewels Are like true ones, and as your wild corn is like true corn, there is a great similitude between them,
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1961
but yet there is a great deale of difference, if you looke on them with a curious eye,
but yet there is a great deal of difference, if you look on them with a curious eye,
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1962
and judge of them with a righteous judgement.
and judge of them with a righteous judgement.
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1963
Fourthly, for matter of Actions, it is true they doe many things, but they fall short in these two respects:
Fourthly, for matter of Actions, it is true they do many things, but they fallen short in these two respects:
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1964
First, they doe not all, they are alway wanthing in something.
First, they do not all, they Are always wanthing in something.
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1965
It is not said Herod did all, but many things, He heard Iohn gladly, and did much;
It is not said Herod did all, but many things, He herd John gladly, and did much;
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1966
this rule will not faile, they are not general in their obedience, there is not a generall change:
this Rule will not fail, they Are not general in their Obedience, there is not a general change:
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1967
Now the effect cannot goe beyond the cause, but it is true of the regenerate.
Now the Effect cannot go beyond the cause, but it is true of the regenerate.
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1968
They are New Creatures every way, and therefore there is a generall observation of the Law of God, I speake of an Evangelicall observation competent to the Saints, I say, they have a respect to all the Commandements;
They Are New Creatures every Way, and Therefore there is a general observation of the Law of God, I speak of an Evangelical observation competent to the Saints, I say, they have a respect to all the commandments;
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1969
the other have not, because their hearts are not fully, not generally changed, they have light,
the other have not, Because their hearts Are not Fully, not generally changed, they have Light,
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1970
but it is shut up within the compasse of one faculty, it turnes not the soule into light,
but it is shut up within the compass of one faculty, it turns not the soul into Light,
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1971
and therefore they know many things, and doe many things, yet because the worke is not generall, they have still some exception, something there is wherein they favour themselves, some duty there is that they omit,
and Therefore they know many things, and do many things, yet Because the work is not general, they have still Some exception, something there is wherein they favour themselves, Some duty there is that they omit,
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1972
and that constantly from time to time.
and that constantly from time to time.
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1973
Againe, as they doe not doe all, so what they doe, they doe not in sincerity, they doe it not to the Lord,
Again, as they do not do all, so what they do, they do not in sincerity, they do it not to the Lord,
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1974
but for other respects, for themselves, for credit or applause, to winne love and good will among men,
but for other respects, for themselves, for credit or applause, to win love and good will among men,
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1975
or to avoid shame, or they doe it to escape judgement, and to attaine that safety which Nature it selfe may desire,
or to avoid shame, or they do it to escape judgement, and to attain that safety which Nature it self may desire,
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1976
or else to satisfie naturall Conscience: many other respects there be, but they doe it not in sincerity to the Lord.
or Else to satisfy natural Conscience: many other respects there be, but they do it not in sincerity to the Lord.
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1977
But, it may be objected, when they do things in secret, doe they not doe them to the Lord? But, it may be objected, when they do things in secret, do they not do them to the Lord?
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1978
It is true, they doe it to him as to a naturall good, as a Iudge that punishes and rewards, It is true, they do it to him as to a natural good, as a Judge that Punishes and rewards,
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1979
as a Dispencer of good and evill;
as a Dispenser of good and evil;
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1980
so they doe it to the Lord, but not to him as a Father, as holy and pure,
so they do it to the Lord, but not to him as a Father, as holy and pure,
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1981
as abstracted from all punishment, and reward, they doe not fix their eye on the Person of God, to love him, to desire favour and Communion with him;
as abstracted from all punishment, and reward, they do not fix their eye on the Person of God, to love him, to desire favour and Communion with him;
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1982
after this manner they desire him not, and so they faile in the good actions they doe.
After this manner they desire him not, and so they fail in the good actions they do.
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1983
Fifthly and lastly, there are two men in Civill men before Regeneration, that is, an instigation to that which is good, Fifthly and lastly, there Are two men in Civil men before Regeneration, that is, an instigation to that which is good,
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1984
and a reluctancie to it, a renitencie against it, something contrary thereto, as well as in the Regenerate;
and a reluctancy to it, a renitency against it, something contrary thereto, as well as in the Regenerate;
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1985
but you shall finde them to fall short of the Saints in these foure regards.
but you shall find them to fallen short of the Saints in these foure regards.
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1986
First, this Combate in them differs from that in the Saints, in respects of the subject, it being betweene the Conscience,
First, this Combat in them differs from that in the Saints, in respects of the Subject, it being between the Conscience,
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1987
and all the rest of the Soule.
and all the rest of the Soul.
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1988
The Conscience sayes, such things must be done, but the rest of the faculties rise in rebellion against it,
The Conscience Says, such things must be done, but the rest of the faculties rise in rebellion against it,
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1989
because (as I told you) the light is shut up there, and all the Soule is not enlightned,
Because (as I told you) the Light is shut up there, and all the Soul is not enlightened,
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1990
but in the Saints the Controversie is between every faculty and it selfe, between the understanding and it selfe, betweene the whole Soule,
but in the Saints the Controversy is between every faculty and it self, between the understanding and it self, between the Whole Soul,
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1991
as it is compared with it selfe, there is something good in every part of it,
as it is compared with it self, there is something good in every part of it,
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1992
and something ill, and these two con•end.
and something ill, and these two con•end.
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1993
Secondly, as it differs in the subject, so likewise in the object, the contention is about different things.
Secondly, as it differs in the Subject, so likewise in the Object, the contention is about different things.
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1994
A civill man (that is one that hath many excellent and good things in him,
A civil man (that is one that hath many excellent and good things in him,
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1995
but yet is unregenerate, for that I meane by a civill man) may have a controversie with himselfe about many things belonging to honesty, vertue, sins of the greatest extent, such as he is able to see (as in a darke night we see the Starres of a greater magnitude,
but yet is unregenerate, for that I mean by a civil man) may have a controversy with himself about many things belonging to honesty, virtue, Sins of the greatest extent, such as he is able to see (as in a dark night we see the Stars of a greater magnitude,
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1996
but the other are hid from us) but there is something spirituall, things that belong to the Image of God to the life of Grace, which he makes not Conscience of, cannot contend about, for he understands them not.
but the other Are hid from us) but there is something spiritual, things that belong to the Image of God to the life of Grace, which he makes not Conscience of, cannot contend about, for he understands them not.
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1997
He may be troubled about many evils, and if he fall into grosse sins, there may be a Contention in him after he hath committed them as well as before,
He may be troubled about many evils, and if he fallen into gross Sins, there may be a Contention in him After he hath committed them as well as before,
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1998
but the spirituall perfomance of duties which belong to godlinesse and true holinesse, is not controverted,
but the spiritual perfomance of duties which belong to godliness and true holiness, is not controverted,
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1999
and so they differ in the object. Thirdly, it differs in regard of the effect and issue of the Combate.
and so they differ in the Object. Thirdly, it differs in regard of the Effect and issue of the Combat.
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2000
In a naturall man where there is a strife you shall finde this the issue, the better is the loser,
In a natural man where there is a strife you shall find this the issue, the better is the loser,
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2001
and the worse is the gainer, as it was the speech of Medea, Deteriora sequor ;
and the Worse is the gainer, as it was the speech of Medea, Deteriora sequor;
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2002
but it is not so with the Saints, for in their Combate ordinarily they have the better;
but it is not so with the Saints, for in their Combat ordinarily they have the better;
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2003
as Paul, when this combate and strife was within him, he was still so sustained by the Grace of God that he had the victory,
as Paul, when this combat and strife was within him, he was still so sustained by the Grace of God that he had the victory,
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2004
and that I take to be the meaning of that in 2 Cor. 12.9. when there was that strife in him about the thorne in the flesh, that is, some strong lust that Satan had sharpned against him, The Grace of God was sufficient for him, and in the issue thereof he did Meliora sequi, but the other goes away with the worst.
and that I take to be the meaning of that in 2 Cor. 12.9. when there was that strife in him about the thorn in the Flesh, that is, Some strong lust that Satan had sharpened against him, The Grace of God was sufficient for him, and in the issue thereof he did Meliora sequi, but the other Goes away with the worst.
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2005
Fourthly and lastly, there is a difference in regard of the Continuance, and durance of this Combate in carnall men, it continues not to the end, but they give over;
Fourthly and lastly, there is a difference in regard of the Continuance, and durance of this Combat in carnal men, it continues not to the end, but they give over;
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2006
and this you shall also finde, they stand not at a stay, but grow worse and worse,
and this you shall also find, they stand not At a stay, but grow Worse and Worse,
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2007
for that is a generall Truth, Evill men shal wax worse and worse, there may be a contention for a time, the two men may for a Time be in an Aequilibrio, the ballance may hang equall for a while,
for that is a general Truth, Evil men shall wax Worse and Worse, there may be a contention for a time, the two men may for a Time be in an Equilibrium, the balance may hang equal for a while,
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2008
but at last they give the raine to their lust, they are weary of contending;
but At last they give the rain to their lust, they Are weary of contending;
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2009
but the Spirit in the Saints growes stronger and stronger, as it was said of the house of Saul, it waxed weaker and weaker,
but the Spirit in the Saints grows Stronger and Stronger, as it was said of the house of Saul, it waxed Weaker and Weaker,
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2010
but the house of David grew stronger and stronger.
but the house of David grew Stronger and Stronger.
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2011
And as it was said of Peter, When he should be old, he should be carried whither he would not ;
And as it was said of Peter, When he should be old, he should be carried whither he would not;
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2012
shewing by what death he should glorifie God, that is, this strife should continue til he was old, till the latter end of his dayes,
showing by what death he should Glorify God, that is, this strife should continue till he was old, till the latter end of his days,
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2013
yea, and about that which is hardest of all, that is, to resist the desire of life, to be content to die for CHRIST.
yea, and about that which is Hardest of all, that is, to resist the desire of life, to be content to die for CHRIST.
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2014
So you see how farre they may goe, and yet how farre they fall short.
So you see how Far they may go, and yet how Far they fallen short.
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2015
And now have I done with those three things, that the good things, that carnall men have, doe them no good.
And now have I done with those three things, that the good things, that carnal men have, do them no good.
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2016
Secondly, that they doe them hurt.
Secondly, that they do them hurt.
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2017
Thirdly, that they may goe farre, and yet, (that you may not be deceived, in apprehending what men they are,
Thirdly, that they may go Far, and yet, (that you may not be deceived, in apprehending what men they Are,
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2018
and what Condition we speake of) that they fall short of that which is proper to the Saints,
and what Condition we speak of) that they fallen short of that which is proper to the Saints,
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2019
and so much for the second use. Thirdly, if this be the Condition of men to with-hold the Truth in unrighteousnesse ;
and so much for the second use. Thirdly, if this be the Condition of men to withhold the Truth in unrighteousness;
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2020
then this will likewise follow, that commonly men sin not out of mistake, not out of want of Information and conviction, then this will likewise follow, that commonly men sin not out of mistake, not out of want of Information and conviction,
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2021
but out of the very love of unrighteousnesse:
but out of the very love of unrighteousness:
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2022
And this serves to take away the Common excuse whereby men doe usually mitigate, and extenuate their sins,
And this serves to take away the Common excuse whereby men do usually mitigate, and extenuate their Sins,
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2023
as if they were committed by accident, out of incogitation, or want of due consideration;
as if they were committed by accident, out of incogitation, or want of due consideration;
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2024
you see it is not so, but that is the case of every man out of the state of Regeneration to commit sin out of love to unrighteousnesse.
you see it is not so, but that is the case of every man out of the state of Regeneration to commit since out of love to unrighteousness.
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And this is a point that needs much to bee urged, because men are not humbled;
And this is a point that needs much to be urged, Because men Are not humbled;
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you know the scope of this Text is to humble men, to convince them of their sins, to shew them the Circumstances by which their sins are justly to be aggravated;
you know the scope of this Text is to humble men, to convince them of their Sins, to show them the circumstances by which their Sins Are justly to be aggravated;
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now because men will pretend they sin out of Infirmity, and their meaning is good,
now Because men will pretend they sin out of Infirmity, and their meaning is good,
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and they intend not to doe such and such evils, or if they doe them it is not with an ill minde;
and they intend not to do such and such evils, or if they do them it is not with an ill mind;
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I advise you, take heed you deceive not your selves, you know it was Ionas his case,
I Advice you, take heed you deceive not your selves, you know it was Ionas his case,
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when he had no minde to goe to Niniveh, he pretends faire reasons.
when he had no mind to go to Nineveh, he pretends fair Reasons.
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God that searches the heart, knowes your hearts, howsoever you defend and dispute for your sins,
God that Searches the heart, knows your hearts, howsoever you defend and dispute for your Sins,
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and there is a Truth within that tels you such and such things ought not to be done.
and there is a Truth within that tells you such and such things ought not to be done.
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Therefore, learne from hence to know your sins, and the quality of them.
Therefore, Learn from hence to know your Sins, and the quality of them.
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And, if you object, we doe not resist this Truth, we obey it in many things? Let me aske you, Doe you obey it in those things that crosse that particular unrighteousnesse wherein you are delighted? (for there is the proofe) there be some personall sins to which a mans nature is most enclined, examine if out of love to them you doe not withhold the Truth,
And, if you Object, we do not resist this Truth, we obey it in many things? Let me ask you, Do you obey it in those things that cross that particular unrighteousness wherein you Are delighted? (for there is the proof) there be Some personal Sins to which a men nature is most inclined, examine if out of love to them you do not withhold the Truth,
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for it fares commonly with Truth in this case, as it did with Iohn Baptist, all the while he preached Herod heard him willingly,
for it fares commonly with Truth in this case, as it did with John Baptist, all the while he preached Herod herd him willingly,
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yea, gladly, but when he came to touch upon Herodias, then he tooke away his head;
yea, gladly, but when he Come to touch upon Herodias, then he took away his head;
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and as he dealt with Iohn, so doe we with Truth, so long as it suggests nothing to us that crosses our desires, we are willing to obey it in all things that it shall dictate to us,
and as he dealt with John, so do we with Truth, so long as it suggests nothing to us that Crosses our Desires, we Are willing to obey it in all things that it shall dictate to us,
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but when it tels us of sins that we are unwilling to heare of, we first imprison it,
but when it tells us of Sins that we Are unwilling to hear of, we First imprison it,
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and then extinguish it, as there be degrees in restraining of it, first in one degree,
and then extinguish it, as there be Degrees in restraining of it, First in one degree,
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then in a greater degree, and at last we put it quite out:
then in a greater degree, and At last we put it quite out:
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Therefore take heed to it, labour to know your sins, to see those which are most naturall to you, whether in these you doe not with-hold the Truth in unrighteousnesse ;
Therefore take heed to it, labour to know your Sins, to see those which Are most natural to you, whither in these you do not withhold the Truth in unrighteousness;
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which is done after this manner:
which is done After this manner:
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When a man shall have his heart set upon any particular thing which he is not willing to part with,
When a man shall have his heart Set upon any particular thing which he is not willing to part with,
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and the Truth shal tell him something that is contrary thereto, now let him trie himselfe.
and the Truth shall tell him something that is contrary thereto, now let him try himself.
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Pilate (the Text saith) knew that the Pharisees had delivered CHRIST for Envie, this he knew,Pilate (the Text Says) knew that the Pharisees had Delivered CHRIST for Envy, this he knew,
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but yet to content the people, sayes one Evangelist, and out of feare of Caesar, sayes the other, he delivered him to them.
but yet to content the people, Says one Evangelist, and out of Fear of Caesar, Says the other, he Delivered him to them.
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Out of those two respects, because he would not part with his love of the people,
Out of those two respects, Because he would not part with his love of the people,
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nor with the good-will of Caesar, he would part with CHRIST.
nor with the goodwill of Caesar, he would part with CHRIST.
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Now here is the Triall, Suppose thou esteemest credit, and applause with men, the Truth comes and tels thee thou art to doe a thing that crosses this, marke what thou art ready to doe in this case;
Now Here is the Trial, Suppose thou esteemest credit, and applause with men, the Truth comes and tells thee thou art to do a thing that Crosses this, mark what thou art ready to do in this case;
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you shall see an instance in Iohn 12.42. There were many among the chiefe Rulers which beleeved on CHRIST, but for feare lest the Pharisees should cast them out of the Synagogue, they durst not confesse him, for they loved the praise of men more than the praise of God.
you shall see an instance in John 12.42. There were many among the chief Rulers which believed on CHRIST, but for Fear lest the Pharisees should cast them out of the Synagogue, they durst not confess him, for they loved the praise of men more than the praise of God.
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They beleeved on him, the Truth did its part, they were thereby informed well enough what they were to doe,
They believed on him, the Truth did its part, they were thereby informed well enough what they were to do,
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but because they loved the praise of men, they resisted this Truth out of love to unrighteousnesse.
but Because they loved the praise of men, they resisted this Truth out of love to unrighteousness.
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So put case thy minde be set upon wealth, and in that thou wilt not be crost, This truth tels thee, thou must doe one thing,
So put case thy mind be Set upon wealth, and in that thou wilt not be crossed, This truth tells thee, thou must do one thing,
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but it will crosse thee in matter of thy estate, as the Young-man had that Triall put on him, Goe and sell all thou hast,
but it will cross thee in matter of thy estate, as the young man had that Trial put on him, Go and fell all thou hast,
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and thou shalt have Treasure in heaven: Compare thine owne with the Young-mans behaviour, hee went away sorrowfull.and thou shalt have Treasure in heaven: Compare thine own with the Youngman's behaviour, he went away sorrowful.
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Whence we may gather that he was enlightned to see the Truth, he knew it was best to follow CHRIST, the Truth was thus farre revealed to him,
Whence we may gather that he was enlightened to see the Truth, he knew it was best to follow CHRIST, the Truth was thus Far revealed to him,
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for otherwise why should he goe away sorrowfull? If he had not beleeved him to be the Messiah, he needed not to have sorrowed,
for otherwise why should he go away sorrowful? If he had not believed him to be the Messiah, he needed not to have sorrowed,
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but in that sorrow was left in his heart, it manifested what his minde was set upon.
but in that sorrow was left in his heart, it manifested what his mind was Set upon.
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Is it thus with thee? Learne hence to humble your selves, to judge aright of your sins,
Is it thus with thee? Learn hence to humble your selves, to judge aright of your Sins,
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and of your Condition by them.
and of your Condition by them.
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And if all this will not perswade you, take this one instance which I will give you.
And if all this will not persuade you, take this one instance which I will give you.
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Take a view of thy selfe as thou art affected at some apprehension of Death, in some dangerous sicknesse, in some good mood,
Take a view of thy self as thou art affected At Some apprehension of Death, in Some dangerous sickness, in Some good mood,
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after some quickning of the Spirit in thee, after some great trouble into which thou art cast,
After Some quickening of the Spirit in thee, After Some great trouble into which thou art cast,
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and see what thou wilt doe in such a case:
and see what thou wilt do in such a case:
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See what libertie this Truth hath at such a time, how ready thou art to obey it in all things,
See what liberty this Truth hath At such a time, how ready thou art to obey it in all things,
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how ready will the Truth be to informe thee, these and these things thou oughtest not to doe,
how ready will the Truth be to inform thee, these and these things thou Ought not to do,
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and thou hast neglected these and these duties; how imminent this Truth is, to dictate to thee what thou oughtest to doe.
and thou hast neglected these and these duties; how imminent this Truth is, to dictate to thee what thou Ought to do.
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Consider againe what thy behaviour is in time of health and strength, in time of Peace,
Consider again what thy behaviour is in time of health and strength, in time of Peace,
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when thou livest in abundance of all things. See how farre short thou art of performing what in those times thou wouldest doe,
when thou Livest in abundance of all things. See how Far short thou art of performing what in those times thou Wouldst do,
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and in the same measure thou with-holdest the Truth in unrighteousnesse ; in such measure thou imprisonest it, for that declares what light is in thee.
and in the same measure thou with-holdest the Truth in unrighteousness; in such measure thou imprisonest it, for that declares what Light is in thee.
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Take a survey of one or two dayes, goe through the actions that passe by thee in the same, see what evill thou hast done,
Take a survey of one or two days, go through the actions that pass by thee in the same, see what evil thou hast done,
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and what good thou hast omitted, and say thus, Might not I have forborne this evill,
and what good thou hast omitted, and say thus, Might not I have forborn this evil,
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if I would have set my selfe to doe it? Might not I have performed this duty,
if I would have Set my self to do it? Might not I have performed this duty,
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if I would have gone about it? and let this humble thee.
if I would have gone about it? and let this humble thee.
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For this cause I have chosen this Text, that you might be driven out of your selves;
For this cause I have chosen this Text, that you might be driven out of your selves;
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and why should you be backward in it, seeing it is the first step to Salvation? And so much shall serve for this third use.
and why should you be backward in it, seeing it is the First step to Salvation? And so much shall serve for this third use.
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Fourthly, if this be the case and miserable Condition wherein every man is before Regeneration, to with-hold the Truth in unrighteousnesse:
Fourthly, if this be the case and miserable Condition wherein every man is before Regeneration, to withhold the Truth in unrighteousness:
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Then take heed of putting thy selfe into that Condition, consider the danger of disobeying this Truth, of offending it, of doing any thing contrary to it, of restraining and curbing it,
Then take heed of putting thy self into that Condition, Consider the danger of disobeying this Truth, of offending it, of doing any thing contrary to it, of restraining and curbing it,
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for it is of that nature, that if thou offendest it, it will offend thee.
for it is of that nature, that if thou offendest it, it will offend thee.
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It is a Truth that God hath set in thy heart, and appointed it to rule there,
It is a Truth that God hath Set in thy heart, and appointed it to Rule there,
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if thou oppose it, and set up usurpers, he will doe as Iehojada did, that set up the right King, he will even set up this Truth at the day of death to accuse thee,
if thou oppose it, and Set up usurpers, he will do as Iehojada did, that Set up the right King, he will even Set up this Truth At the day of death to accuse thee,
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and to raigne over thee as a Tyrant.
and to Reign over thee as a Tyrant.
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It sits in thy Conscience, it markes what is done amisse, and will be assuredly revenged,
It sits in thy Conscience, it marks what is done amiss, and will be assuredly revenged,
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for every rebellion, and offence committed against it, as it is said of Truth in generall, Magna est veritas & praevalet, if thou be for the Truth, it will be for thee,
for every rebellion, and offence committed against it, as it is said of Truth in general, Magna est veritas & praevalet, if thou be for the Truth, it will be for thee,
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and if thou be against it, it will be against thee, and it hath God on its side, it is attended with the wrath of the Almighty, who will be ready to execute upon thee whatsoever this Truth shall alleage against thee,
and if thou be against it, it will be against thee, and it hath God on its side, it is attended with the wrath of the Almighty, who will be ready to execute upon thee whatsoever this Truth shall allege against thee,
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though he doth it not presently, yet all the while thou art in the way to Damnation,
though he does it not presently, yet all the while thou art in the Way to Damnation,
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as it was with Iudas and Achitophel. Therefore be sure to keepe this Truth well, that thou offend it not;
as it was with Iudas and Ahithophel. Therefore be sure to keep this Truth well, that thou offend it not;
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as thou art tender over thy weake stomacke, to give what contents it, to avoid what may offend it,
as thou art tender over thy weak stomach, to give what contents it, to avoid what may offend it,
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and then it shall be as a continuall feast to thee, otherwise it shall be as a sicke stomacke to thee, that doe what thou wilt,
and then it shall be as a continual feast to thee, otherwise it shall be as a sick stomach to thee, that do what thou wilt,
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yet whether walking or sitting still, it will trouble thee:
yet whither walking or sitting still, it will trouble thee:
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So this Truth thou wilt not be able to deceive, it will see what is amisse,
So this Truth thou wilt not be able to deceive, it will see what is amiss,
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whether thou wilt or no: 2 Cor. 4.2. saith the Apostle, Wee commend our selves to every mans Conscience in the sight of God, by manifestation of the Truth:
whither thou wilt or no: 2 Cor. 4.2. Says the Apostle, we commend our selves to every men Conscience in the sighed of God, by manifestation of the Truth:
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That is, the Conscience within will see thee thorow, doe what thou canst, there will be an agreement betweene it,
That is, the Conscience within will see thee thorough, do what thou Canst, there will be an agreement between it,
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and the Truth that is presented to it, it cannot but observe all the obliquities of thy life, all thy errours, thou canst not deceive it, nor long shake it off.
and the Truth that is presented to it, it cannot but observe all the obliquities of thy life, all thy errors, thou Canst not deceive it, nor long shake it off.
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But, it may be objected, May not a man observe this Truth too much, may he not be too scrupulous, too carefull in regarding it?
But, it may be objected, May not a man observe this Truth too much, may he not be too scrupulous, too careful in regarding it?
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I answer, the Conscience may mistake, and give that charge that it ought not;
I answer, the Conscience may mistake, and give that charge that it ought not;
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but as wee say of Thistles, they are a bad weed, but it is a signe of a good ground where they grow;
but as we say of Thistles, they Are a bad weed, but it is a Signen of a good ground where they grow;
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so though scrupulousnesse be not good, yet it is a signe of a good heart where it is.
so though scrupulousness be not good, yet it is a Signen of a good heart where it is.
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If a man be to goe thorow a narrow passage, or over a narrow bridge, it is good to goe in the midst;
If a man be to go thorough a narrow passage, or over a narrow bridge, it is good to go in the midst;
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so it is good not to be scrupulous, and yet not to give it offence,
so it is good not to be scrupulous, and yet not to give it offence,
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for if thou dost with-hold it, imprison it, or restraine it, thou shalt finde it will be revenged on thee,
for if thou dost withhold it, imprison it, or restrain it, thou shalt find it will be revenged on thee,
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for it is attended with the wrath of God.
for it is attended with the wrath of God.
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Fifthly, if this be the miserable Condition of all unregenerate men, thus to with-hold the Truth in unrighteousnesse.
Fifthly, if this be the miserable Condition of all unregenerate men, thus to withhold the Truth in unrighteousness.
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As there have beene words of Humiliation and reproofe, so let mee shut up with a word of exhortation.
As there have been words of Humiliation and reproof, so let me shut up with a word of exhortation.
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Be exhorted therefore from hence to give this Truth leave to rule and governe in thy heart, and life;
Be exhorted Therefore from hence to give this Truth leave to Rule and govern in thy heart, and life;
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doe not make a bancke against it, or an hedge about it, restraine it not, fetter it not,
do not make a bank against it, or an hedge about it, restrain it not, fetter it not,
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but suffer it to walke freely in every part of thy conversation, to rectifie and reforme every facultie, speech,
but suffer it to walk freely in every part of thy Conversation, to rectify and reform every faculty, speech,
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and action, for so it ought to doe; and, as I said before, thou shalt finde it a dangerous thing to restraine it.
and actium, for so it ought to do; and, as I said before, thou shalt find it a dangerous thing to restrain it.
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Among men, he that imprisons one whom he should not, runs into a Praemunire, and forfeits all he hath.
Among men, he that imprisons one whom he should not, runs into a Praemunire, and forfeits all he hath.
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Commonly we faile both these wayes, we give Lusts liberty, which should be restrained; and imprison Truth, which should be at liberty, therefore our judgement shall be accordingly.
Commonly we fail both these ways, we give Lustiest liberty, which should be restrained; and imprison Truth, which should be At liberty, Therefore our judgement shall be accordingly.
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For letting thy lusts goe at liberty, take heed lest God say to thee, as he did to Ahab for letting King Benhadad goe, Thy life shall be for his life:
For letting thy Lustiest go At liberty, take heed lest God say to thee, as he did to Ahab for letting King Benhadad go, Thy life shall be for his life:
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lest on the other side by imprisoning the Truth you forfeit all things, and God take advantage of your forfeiture.
lest on the other side by imprisoning the Truth you forfeit all things, and God take advantage of your forfeiture.
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Since the fall of Adam, man doth turne all things upside downe, according to that which is complained of those Prophets, They did slay the soules of them that should live,
Since the fallen of Adam, man does turn all things upside down, according to that which is complained of those prophets, They did slay the Souls of them that should live,
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and gave life to the soules that should die. and gave life to the Souls that should die.
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So doe men, the Truth that should live they slay, and the lust that should die, they give life unto:
So do men, the Truth that should live they slay, and the lust that should die, they give life unto:
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But you know what Gods judgement was on them, Ezek. 13. He would destroy both the dawber and the wall of untempered morter.
But you know what God's judgement was on them, Ezekiel 13. He would destroy both the dauber and the wall of untempered mortar.
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God requires at thy hands that thou give account of the Authority committed to thee, and take heed of abusing it.
God requires At thy hands that thou give account of the authority committed to thee, and take heed of abusing it.
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If the King send a Privie Councellour, or a great man about him to reveale his will, to expresse his commandement in this or that particular, that so men may know it,
If the King send a Privy Counselor, or a great man about him to reveal his will, to express his Commandment in this or that particular, that so men may know it,
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and be free from the danger of the Law;
and be free from the danger of the Law;
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if a man, in stead of obeying it, imprison him, how will the King take it at his hands? What then will God doe in this case? He hath put his Truth into the hearts of men, he hath sent his messengers to shew his will, that this he will have done:
if a man, in stead of obeying it, imprison him, how will the King take it At his hands? What then will God do in this case? He hath put his Truth into the hearts of men, he hath sent his messengers to show his will, that this he will have done:
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If thou imprison this Truth, be assured, God will not hold thee guiltlesse, therefore let it have liberty, let it rule and raigne in thy heart, let it doe what it will.
If thou imprison this Truth, be assured, God will not hold thee guiltless, Therefore let it have liberty, let it Rule and Reign in thy heart, let it do what it will.
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This benefit thou shalt have, Thou sets it at liberty, and it shall set thee at liberty, Ioh. 8.32. If you continue in my words, &c. the Truth shall make you free.
This benefit thou shalt have, Thou sets it At liberty, and it shall Set thee At liberty, John 8.32. If you continue in my words, etc. the Truth shall make you free.
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From what? or what great benefit hath a man by this freedome? a benefit unspeakable, thou shalt be free from the feare of Death, from the hands of all thine Enemies, to serve God in holinesse and righteousnesse, from the feare of Iudgement, from the feare of hell, from the guilt,
From what? or what great benefit hath a man by this freedom? a benefit unspeakable, thou shalt be free from the Fear of Death, from the hands of all thine Enemies, to serve God in holiness and righteousness, from the Fear of Judgement, from the Fear of hell, from the guilt,
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and punishment of sin, from the rule and tyranny of sin, and is not this to be desired?
and punishment of since, from the Rule and tyranny of since, and is not this to be desired?
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Againe, if thou set this at liberty, if thou wilt practice and use it, thou shalt finde more benefit and sweetnesse from it,
Again, if thou Set this At liberty, if thou wilt practice and use it, thou shalt find more benefit and sweetness from it,
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than from the meere contemplation of it;
than from the mere contemplation of it;
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we are deceived in thinking that the knowledge of it is pleasant, but the practice hard.
we Are deceived in thinking that the knowledge of it is pleasant, but the practice hard.
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Indeed, that that keeps the world from practice, is, because it is accompanied with persecution, whereas bare knowledge crosses not at all;
Indeed, that that keeps the world from practice, is, Because it is accompanied with persecution, whereas bore knowledge Crosses not At all;
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and therefore most men are willing to heare, and know, but in practice they fall short.
and Therefore most men Are willing to hear, and know, but in practice they fallen short.
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But in this they are deceived, for this Truth brings more pleasure in the practice and use of it,
But in this they Are deceived, for this Truth brings more pleasure in the practice and use of it,
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than in the knowledge and contemplation of it.
than in the knowledge and contemplation of it.
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Instance in Faith, suppose thou know all the doctrine of Faith, the knowledge is pleasant, much more the practise,
Instance in Faith, suppose thou know all the Doctrine of Faith, the knowledge is pleasant, much more the practice,
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if thou wilt let it goe at liberty, if it may pacifie, and purifie thy heart,
if thou wilt let it go At liberty, if it may pacify, and purify thy heart,
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if thou be much in contemplating thy priviledges in Christ, thou shalt finde the sweet of it.
if thou be much in contemplating thy privileges in christ, thou shalt find the sweet of it.
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And so I may say of love, and patience, and every grace:
And so I may say of love, and patience, and every grace:
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Knowledge of things is like W•ne or Cordials standing on the table, thou canst view them,
Knowledge of things is like W•ne or Cordials standing on the table, thou Canst view them,
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and looke on them then, and have them presented to thee, but if thou feed on them by practise,
and look on them then, and have them presented to thee, but if thou feed on them by practice,
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how doe they warme thy spirits, and quicken thee, and put life into thee, if they be digested,
how do they warm thy spirits, and quicken thee, and put life into thee, if they be digested,
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and distributed into all the parts, into all the faculties, (for that is digesture) till they turne to flesh and bloud,
and distributed into all the parts, into all the faculties, (for that is digesture) till they turn to Flesh and blood,
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and spirits, as it were, then thou shalt finde their sweetnesse, even more than any man can expresse, who himselfe hath not felt it.
and spirits, as it were, then thou shalt find their sweetness, even more than any man can express, who himself hath not felt it.
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But now all the question is, how shall a man be able to doe this? It may be many will be ready to say, I could be content to doe it, but I am not able; But now all the question is, how shall a man be able to do this? It may be many will be ready to say, I could be content to do it, but I am not able;
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I have many good purposes and desires, and am willing to practice what I know, but I am weake in performance.
I have many good Purposes and Desires, and am willing to practice what I know, but I am weak in performance.
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I will onely point to the heads, by these meanes thou shalt doe it. I will only point to the Heads, by these means thou shalt do it.
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First, thou must seeke to God, beseech him to set this Truth at liberty, be convinced of thine owne disability, in thy selfe, that if thou goe about it by thine owne strength, thou shalt lose thy labour: First, thou must seek to God, beseech him to Set this Truth At liberty, be convinced of thine own disability, in thy self, that if thou go about it by thine own strength, thou shalt loose thy labour:
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In his owne strength no man shall be strong, it is Gods power must doe it, Psal. 119.22. I will run the way of thy Commandements, when thou shalt enlarge my heart.
In his own strength no man shall be strong, it is God's power must do it, Psalm 119.22. I will run the Way of thy commandments, when thou shalt enlarge my heart.
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David had this Truth, but it was not in his power to set it at liberty;David had this Truth, but it was not in his power to Set it At liberty;
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therefore he goes to God, acknowledg•s his owne insufficiencie, desires God to enlarge his heart,
Therefore he Goes to God, acknowledg•s his own insufficiency, Desires God to enlarge his heart,
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and when he hath set it at liberty, the harshnesse will be taken off, and thou wilt run freely the way of Gods Commandements.
and when he hath Set it At liberty, the harshness will be taken off, and thou wilt run freely the Way of God's commandments.
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The like is in 2 Cor. 10.4.
The like is in 2 Cor. 10.4.
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The weapons of our warfare are mighty ▪ but how? Through God to bring downe the strong holds, in our hearts, these be strong holds in men, certaine reasons in the understanding, certaine lusts in the will and affections,The weapons of our warfare Are mighty ▪ but how? Through God to bring down the strong holds, in our hearts, these be strong holds in men, certain Reasons in the understanding, certain Lustiest in the will and affections,
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and these cannot be beaten downe by all the wit in the world, and all understanding that thou canst learne out of any Morall Writer, or the Scriptures themselves;
and these cannot be beaten down by all the wit in the world, and all understanding that thou Canst Learn out of any Moral Writer, or the Scriptures themselves;
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but there is a power through God to doe it, to bring downe these strong holds, to bring all into subjection;
but there is a power through God to do it, to bring down these strong holds, to bring all into subjection;
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therefore goe to God, beg it earnestly, and let him give thee no deniall.
Therefore go to God, beg it earnestly, and let him give thee no denial.
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Secondly, as thou must goe to him, so thou must do something thy selfe, thou must practise thy selfe,
Secondly, as thou must go to him, so thou must do something thy self, thou must practise thy self,
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and the more thou dost so, the more thou shalt be set at liberty;
and the more thou dost so, the more thou shalt be Set At liberty;
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the more thou settest thy selfe to worke, the more ground thou shalt get, the more Truth will be enlarged;
the more thou settest thy self to work, the more ground thou shalt get, the more Truth will be enlarged;
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as it is in marble, the more you rub it, the more it will shine; so the more this Truth is used, the brighter it will be in our actions;
as it is in Marble, the more you rub it, the more it will shine; so the more this Truth is used, the Brighter it will be in our actions;
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the more thou puttest it in practice, the more power shalt thou have in thy life,
the more thou puttest it in practice, the more power shalt thou have in thy life,
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as Christ sayes, If ye beleeve my sayings, yee shall understand my words, Therefore, if you will have this power, be doing, have a good Conscience,
as christ Says, If you believe my sayings, ye shall understand my words, Therefore, if you will have this power, be doing, have a good Conscience,
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for that is the seale of this Truth.
for that is the seal of this Truth.
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How did Paul doe to give this Truth liberty to rule in his life? Why, saith he, I exercise my selfe to keepe a good Conscience, that is,
How did Paul do to give this Truth liberty to Rule in his life? Why, Says he, I exercise my self to keep a good Conscience, that is,
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If I knew any thing that was to be done, I set my selfe about it;
If I knew any thing that was to be done, I Set my self about it;
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and as the Musitian by often practising his lesson, or as one that writes, by practising his hand doth increase his skill:
and as the Musician by often practising his Lesson, or as one that writes, by practising his hand does increase his skill:
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So in these Truths, the more thou dost, the more thou mayest doe, letting them lye still extinguishes them,
So in these Truths, the more thou dost, the more thou Mayest do, letting them lie still extinguishes them,
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and for that God often gives men up to a reprobate sense, On the other side,
and for that God often gives men up to a Reprobate sense, On the other side,
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if thou dost use them, doubt not but God will delight to enlarge them. As in other Talents, labouring to improve them, is the way to encrease them. Againe, adde this to it:
if thou dost use them, doubt not but God will delight to enlarge them. As in other Talents, labouring to improve them, is the Way to increase them. Again, add this to it:
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The Communion of Saints you shall finde a great meanes to enlarge this Truth, and to set it at liberty;
The Communion of Saints you shall find a great means to enlarge this Truth, and to Set it At liberty;
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by walking with the wise, you will be more wise, and what is said of Wisdome, may be said of Truth, for they are the same:
by walking with the wise, you will be more wise, and what is said of Wisdom, may be said of Truth, for they Are the same:
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Saul, when he was among the Prophets, had a sparke of the Spirit of Prophecie, which though it was but a common action in a wicked man,Saul, when he was among the prophets, had a spark of the Spirit of Prophecy, which though it was but a Common actium in a wicked man,
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yet this sparke of a naturall and common gift of the Spirit, Saul had when he came among the Prophets.
yet this spark of a natural and Common gift of the Spirit, Saul had when he Come among the prophets.
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It is the Apostles direction, Provoke one another to love and good workes: As one souldier encourageth another, and a fast goer stirres up one that is slow; so good Company whets Graces.
It is the Apostles direction, Provoke one Another to love and good works: As one soldier Encourageth Another, and a fast goer stirs up one that is slow; so good Company whets Graces.
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On the other side, ill Company imprisons the Truth:
On the other side, ill Company imprisons the Truth:
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If thou wilt keepe company with them that are not good, thou must correspond with them,
If thou wilt keep company with them that Are not good, thou must correspond with them,
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and this will cause thee to choake this Truth, for many times thou canst not doe duties without shame,
and this will cause thee to choke this Truth, for many times thou Canst not do duties without shame,
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because thou canst not hold in with them, and with dutie too. It is not for nothing that David uses that phrase, Psal. 119.115. Away from me yee evill doers, for I will keepe the Commandements of my God:
Because thou Canst not hold in with them, and with duty too. It is not for nothing that David uses that phrase, Psalm 119.115. Away from me ye evil doers, for I will keep the commandments of my God:
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As if he had said, When I goe about to keepe the Commandements of God,
As if he had said, When I go about to keep the commandments of God,
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if I have Company about mee that is not good, they will be a barre unto me,
if I have Company about me that is not good, they will be a bar unto me,
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and as fetters to my soule; so that it is true both wayes: the company of Saints enlarges Truth, the other straitens it.
and as fetters to my soul; so that it is true both ways: the company of Saints enlarges Truth, the other straitens it.
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Saint Paul and others were good men, yet when they were mistaken in that, you shall see what a fetter it was:
Saint Paul and Others were good men, yet when they were mistaken in that, you shall see what a fetter it was:
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When Saint Paul was to goe to Ierusalem to preach the Gospell of CHRIST, they at Cesarea wept,
When Saint Paul was to go to Ierusalem to preach the Gospel of CHRIST, they At Caesarea wept,
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and wailed, desiring to stay him;
and wailed, desiring to stay him;
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But, sayes he, What doe you breaking mine heart? You may see by that speech they were a great Impediment to him:
But, Says he, What do you breaking mine heart? You may see by that speech they were a great Impediment to him:
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And as CHRIST said to Saint Peter, Get thee behind me Satan: And as David said to the sonnes of Zerviah, 2 Sam. 16.10. What have I to doe with you yee sonnes of Zerviah, when they advised him to take off Shemei his head:
And as CHRIST said to Saint Peter, Get thee behind me Satan: And as David said to the Sons of Zeruiah, 2 Sam. 16.10. What have I to do with you ye Sons of Zeruiah, when they advised him to take off Shimei his head:
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So if you would have the Truth to have liberty, take heed of ill company. As Iames saith of refraining the Tongue, I am. 1.26. He that refraineth not his tongue, his Religion is in vaine:
So if you would have the Truth to have liberty, take heed of ill company. As James Says of refraining the Tongue, I am. 1.26. He that refraineth not his tongue, his Religion is in vain:
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So we may say of Company, Hee that lookes not to his Company, his Religion is in vaine, hee shall finde it so,
So we may say of Company, He that looks not to his Company, his Religion is in vain, he shall find it so,
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for this Truth will never be at libertie, except it be among them, among whom it will have its libertie.
for this Truth will never be At liberty, except it be among them, among whom it will have its liberty.
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The end of the Sixth Sermon.
The end of the Sixth Sermon.
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CERTAINE SERMONS VPON HVMILIATION. The Seventh SERMON. ROMANS 1.19, 20.
CERTAIN SERMONS UPON HUMILIATION. The Seventh SERMON. ROMAN 1.19, 20.
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Forasmuch as that which may be knowne of God, is manifest in them, for God hath shewed it unto them.
Forasmuch as that which may be known of God, is manifest in them, for God hath showed it unto them.
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For the invisible things of him, that is, his eternall power and God-head are clearly seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse.
For the invisible things of him, that is, his Eternal power and Godhead Are clearly seen by the creation of the world, being considered in his works, to the intent that they should be without excuse.
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WE have purposed still to goe on in this point of Humiliation, and then, God willing, we will proceed to that of Iustification, which we promised to handle.
WE have purposed still to go on in this point of Humiliation, and then, God willing, we will proceed to that of Justification, which we promised to handle.
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These words doe second the former, which we have gone thorow, The wrath of God is revealed from heaven, &c. The Apostle having set this downe, hath two things to prove:
These words do second the former, which we have gone thorough, The wrath of God is revealed from heaven, etc. The Apostle having Set this down, hath two things to prove:
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First, that there is such a Truth revealed.
First, that there is such a Truth revealed.
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Secondly, That they with-hold it in unrighteousnesse: Both which he proves in the sequele of this Chapter.
Secondly, That they withhold it in unrighteousness: Both which he Proves in the sequel of this Chapter.
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First, there is such a Truth revealed to men, for (saith he) That that may be knowne of God is manifest in them ; First, there is such a Truth revealed to men, for (Says he) That that may be known of God is manifest in them;
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that is, there is a certaine portion of Truth, a certaine measure of knowledge which God hath made-knowne to every man;
that is, there is a certain portion of Truth, a certain measure of knowledge which God hath made-known to every man;
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indeed there be different measures, but to every one some measure is given, set forth by the Author thereof, God (saith he) hath shewed it to them.
indeed there be different measures, but to every one Some measure is given, Set forth by the Author thereof, God (Says he) hath showed it to them.
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Secondly, it is set forth more particularly by the thing that is revealed: And thirdly, by the meanes whereby it is revealed: Fourthly, by the end.
Secondly, it is Set forth more particularly by the thing that is revealed: And Thirdly, by the means whereby it is revealed: Fourthly, by the end.
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Secondly, the thing that is reavealed, as if he had said;
Secondly, the thing that is reavealed, as if he had said;
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if you will know more particularly what this knowledge is, it is the knowledge of Gods eternall Power and God-head.
if you will know more particularly what this knowledge is, it is the knowledge of God's Eternal Power and Godhead.
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Thirdly, will you know the meanes how it is revealed? It is revealed by his workes,
Thirdly, will you know the means how it is revealed? It is revealed by his works,
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and chiefly by the creation of the world.
and chiefly by the creation of the world.
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But, you will object, his eternall power and God-head are invisible, shut up from the view of men, But, you will Object, his Eternal power and Godhead Are invisible, shut up from the view of men,
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how shall men doe to see and understand these things, seeing they are so remote?
how shall men do to see and understand these things, seeing they Are so remote?
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(Saith he) They are knowne by the things that are seene: You may see the world, you may see the workes of his providence;
(Says he) They Are known by the things that Are seen: You may see the world, you may see the works of his providence;
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these things run into the senses, and by these they are knowne:
these things run into the Senses, and by these they Are known:
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As the soule of a man is a thing in it selfe invisible, but yet you may see it by the motions of the body, the effects of the soule in the bodie, this the senses are capable of;
As the soul of a man is a thing in it self invisible, but yet you may see it by the motions of the body, the effects of the soul in the body, this the Senses Are capable of;
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so the invisible things of God are knowne by the things that are seene.
so the invisible things of God Are known by the things that Are seen.
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Last of all, this is set out by the end, wherefore GOD hath done this, the end is, that they may be without excuse :
Last of all, this is Set out by the end, Wherefore GOD hath done this, the end is, that they may be without excuse:
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And so far he proves the first part, that there is a Truth revealed to men.
And so Far he Proves the First part, that there is a Truth revealed to men.
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In the next words he comes to prove, That they with-hold the Truth in unrighteousnesse ; For they knew God, but they glorified him not as God, and not negatively only,
In the next words he comes to prove, That they withhold the Truth in unrighteousness; For they knew God, but they glorified him not as God, and not negatively only,
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but affirmatively also, Their foolish hearts are full of darknesse, they became vaine in their imaginations.
but affirmatively also, Their foolish hearts Are full of darkness, they became vain in their Imaginations.
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But, they were wise men, Grecians, Athenians, men excelling in wisdome all other, how did they detaine it, one would thinke they did enlarge it? It is true, they were wise in their owne conceit;
But, they were wise men, Greeks, Athenians, men excelling in Wisdom all other, how did they detain it, one would think they did enlarge it? It is true, they were wise in their own conceit;
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but thinking themselves wise, they became fooles, how doth that appeare? They turned the glory of the incorruptible God, into the image of corruptible man, &c. So much for the scope of the words.
but thinking themselves wise, they became Fools, how does that appear? They turned the glory of the incorruptible God, into the image of corruptible man, etc. So much for the scope of the words.
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Wee will not runne to every particular, because this is a place of Scripture on which wee meane not to dwell,
we will not run to every particular, Because this is a place of Scripture on which we mean not to dwell,
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but these three points we intend to handle out of these two verses. In the handling of which, you shall see all these particulars will be brought in:
but these three points we intend to handle out of these two Verses. In the handling of which, you shall see all these particulars will be brought in:
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The first is, That that Law, or Truth, or Knowledge, by which every man shall be judged, is made manifest by God himselfe.
The First is, That that Law, or Truth, or Knowledge, by which every man shall be judged, is made manifest by God himself.
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Secondly, The workes of God, or the Creation, are the meanes by which he hath made it knowne.
Secondly, The works of God, or the Creation, Are the means by which he hath made it known.
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Thirdly, They are so much made knowne to every man, as will make him inexcusable.
Thirdly, They Are so much made known to every man, as will make him inexcusable.
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To begin with the first, I say, That truth, or that Law, or that knowledge, by which every man shall be judged at the last day, is made evident to him by God himselfe. To begin with the First, I say, That truth, or that Law, or that knowledge, by which every man shall be judged At the last day, is made evident to him by God himself.
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In this proportion you must marke three things: First, what it is that is made knowne;
In this proportion you must mark three things: First, what it is that is made known;
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It is that Law or Truth, by which every man shall be judged, the word in the original•, is, NONLATINALPHABET, That which may be knowne of God, that is, there is a certaine measure and portion of Truth, which God disposes and reveales to men, to some one measure, to some another measure,
It is that Law or Truth, by which every man shall be judged, the word in the original•, is,, That which may be known of God, that is, there is a certain measure and portion of Truth, which God disposes and reveals to men, to Some one measure, to Some Another measure,
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and according to the measure of Truth he must conforme himselfe, and for breaking that rule onely, hee shall be condemned at the last day:
and according to the measure of Truth he must conform himself, and for breaking that Rule only, he shall be condemned At the last day:
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The Gentiles have one measure of Truth, the Iewes have a greater measure, but Christians, to whom the Gospell is revealed, have the greatest measure of Truth given them:
The Gentiles have one measure of Truth, the Iewes have a greater measure, but Christians, to whom the Gospel is revealed, have the greatest measure of Truth given them:
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Againe, some Christians that live under better Ministeries, they whose education is better, they have more Truth than others:
Again, Some Christians that live under better Ministeries, they whose education is better, they have more Truth than Others:
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Now seeing he saith it is made manifest, the meaning is, every man hath a measure,
Now seeing he Says it is made manifest, the meaning is, every man hath a measure,
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and that is to be made manifest;
and that is to be made manifest;
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as light when it comes into a roome, it showes all the glory, all the beauty and deformity round about, it showes the right way and the wrong way,
as Light when it comes into a room, it shows all the glory, all the beauty and deformity round about, it shows the right Way and the wrong Way,
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if you come to the light, all things are made manifest now, which were covered, when you were in darknesse:
if you come to the Light, all things Are made manifest now, which were covered, when you were in darkness:
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thus God enlightens men, he kindles a certaine light in their minde (for so the word signifies) he puts a light into their hearts, by which they are able to judge of that which is good and evill, of that which is agreeable to his will, and contrary to his will;
thus God enlightens men, he kindles a certain Light in their mind (for so the word signifies) he puts a Light into their hearts, by which they Are able to judge of that which is good and evil, of that which is agreeable to his will, and contrary to his will;
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of that which is the way to happinesse, and that which is not; and this is made knowne.
of that which is the Way to happiness, and that which is not; and this is made known.
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The second thing to be marked in this proposition, is, to shew, how it is made knowne;
The second thing to be marked in this proposition, is, to show, how it is made known;
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you see that the thing is made knowne to us: Not it is made knowne to us these foure wayes:
you see that the thing is made known to us: Not it is made known to us these foure ways:
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First, it is made knowne to us by the light of Nature, God hath written the Law in their hearts, Rom. 2.15. They show the effects of the Law, which Law is written in their hearts, that is, God hath implanted it there, God hath written it there, he hath fastned it there, he hath revealed to men some Truths: First, it is made known to us by the Light of Nature, God hath written the Law in their hearts, Rom. 2.15. They show the effects of the Law, which Law is written in their hearts, that is, God hath implanted it there, God hath written it there, he hath fastened it there, he hath revealed to men Some Truths:
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but the question will be how it shall be knowne that God hath done so;
but the question will be how it shall be known that God hath done so;
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why (saith he) you shall know it by the effects, every man, even Heathens,
why (Says he) you shall know it by the effects, every man, even heathens,
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though they have not come to the knowledge of the Scripture, ye• they have the Law written in their hearts, fo• they doe the things contained in the Law, their actions show it, they could not doe these things,
though they have not come to the knowledge of the Scripture, ye• they have the Law written in their hearts, fo• they do the things contained in the Law, their actions show it, they could not do these things,
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if they had not the Law written in their hearts. Againe, their consciences accuse and excuse.
if they had not the Law written in their hearts. Again, their Consciences accuse and excuse.
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Againe, it is seene by their judging of others, for in judging of others, they judge themselves,
Again, it is seen by their judging of Others, for in judging of Others, they judge themselves,
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and make it evident, that they doe know, though they doe not practice, and so it is revealed by the Law of Nature.
and make it evident, that they do know, though they do not practice, and so it is revealed by the Law of Nature.
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Secondly, God makes it knowne by his works, specially, by the creation of the world, by his workes of Providence, which be ordinary, Secondly, God makes it known by his works, specially, by the creation of the world, by his works of Providence, which be ordinary,
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and extraordinary, as miracles, that is, when a man lookes on the great volume of the world, there those things which God will have known, are written in capitall letters,
and extraordinary, as Miracles, that is, when a man looks on the great volume of the world, there those things which God will have known, Are written in capital letters,
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and such letters as every one may understand and reade;
and such letters as every one may understand and read;
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so as that which the Papists say of Images, they are Laymens bookes, and ignorant mens bookes;
so as that which the Papists say of Images, they Are Laymen's books, and ignorant men's books;
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so (and in a much better sense) this Booke of the world is the Heathen mans booke, wherein he may see there is a God,
so (and in a much better sense) this Book of the world is the Heathen men book, wherein he may see there is a God,
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and his eternall power, and wherein all men may see what they ought to doe to this God.
and his Eternal power, and wherein all men may see what they ought to do to this God.
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Thirdly, it is manifest by the Scriptures, Ioh. 5.39. saith Christ, Search the Scriptures, for therein you thinke to have eternall life, and they testifie of me: Thirdly, it is manifest by the Scriptures, John 5.39. Says christ, Search the Scriptures, for therein you think to have Eternal life, and they testify of me:
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This is out of question, that the Scriptures testifie of GOD, they make GOD knowne to men.
This is out of question, that the Scriptures testify of GOD, they make GOD known to men.
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Lastly, it is made knowne by the Saints, as in the same Chapter, Ioh. 5. Iohn bare witnesse of me, and what is said of Iohn, may be said of others, the Saints beare witnesse of God. Lastly, it is made known by the Saints, as in the same Chapter, John 5. John bore witness of me, and what is said of John, may be said of Others, the Saints bear witness of God.
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Therefore in the second to the Philippians, they are said to shine as lights in the world, that is, they make God knowne to men:
Therefore in the second to the Philippians, they Are said to shine as lights in the world, that is, they make God known to men:
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So by these foure wayes God makes it knowne, namely by the Law of Nature: Secondly, by his workes. Thirdly, by the Scriptures.
So by these foure ways God makes it known, namely by the Law of Nature: Secondly, by his works. Thirdly, by the Scriptures.
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Fourthly, by the faithfull that live in the world. The two first make it knowne to the Heathen;
Fourthly, by the faithful that live in the world. The two First make it known to the Heathen;
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the two last to them within the Church, that is, the faithfull, and these be the meanes by which it is evident.
the two last to them within the Church, that is, the faithful, and these be the means by which it is evident.
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Now the third thing to be observed, is, That it is God that maketh this Truth evident;
Now the third thing to be observed, is, That it is God that makes this Truth evident;
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This is enough to prove that it is God, because it is universally done, goe to all Nations, to savage men, that seeme to be most remote from the light, that come not neare any meanes of the knowledge of the Truth,
This is enough to prove that it is God, Because it is universally done, go to all nations, to savage men, that seem to be most remote from the Light, that come not near any means of the knowledge of the Truth,
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yet these men beleeve there •s a God, every man, without exception, doth so; now where there is an universall effect, it must needs come from an universall cause; therefore from God himselfe.
yet these men believe there •s a God, every man, without exception, does so; now where there is an universal Effect, it must needs come from an universal cause; Therefore from God himself.
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Now this is not added in vaine, but this you may observe in that it comes from God.
Now this is not added in vain, but this you may observe in that it comes from God.
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First, if it come from God, it is not a deceiveable rule, it is not a fancie,
First, if it come from God, it is not a deceivable Rule, it is not a fancy,
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but a firme Truth which you may build on. Againe, if God make it knowne, it is not done sleightly;
but a firm Truth which you may built on. Again, if God make it known, it is not done slightly;
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whatsoever God doth, if he make it knowne, it is done to purpose, and effectually,
whatsoever God does, if he make it known, it is done to purpose, and effectually,
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if he have blessed any, he shall be blest, so farre as it is his will to reveale,
if he have blessed any, he shall be blessed, so Far as it is his will to reveal,
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so farre it is to purpose, and this makes men more without excuse.
so Far it is to purpose, and this makes men more without excuse.
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Againe, if God have made it knowne, then it is a thing you must take heed to, you must not neglect it,
Again, if God have made it known, then it is a thing you must take heed to, you must not neglect it,
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because it is God that is the Author of it;
Because it is God that is the Author of it;
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if it had beene made knowne to us by accident, or any creatur• you might have given the lesse heed to it, bu• God having made it knowne, it is of speciall moment, you must in a speciall manner attend to it.
if it had been made known to us by accident, or any creatur• you might have given the less heed to it, bu• God having made it known, it is of special moment, you must in a special manner attend to it.
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Lastly, in that God hath made it knowne, then you may know it is the rule of perfection that is given to every man, in observing of which he shall finde happinesse, in breaking of which consists his destruction and ruine;
Lastly, in that God hath made it known, then you may know it is the Rule of perfection that is given to every man, in observing of which he shall find happiness, in breaking of which consists his destruction and ruin;
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when God gives a rule, in the keeping of it man shall be made happie, as in the breaking of it he shall be made miserable;
when God gives a Rule, in the keeping of it man shall be made happy, as in the breaking of it he shall be made miserable;
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so you see these three things: First, what is made knowne, A certaine measure of Truth divided according to Gods will.
so you see these three things: First, what is made known, A certain measure of Truth divided according to God's will.
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Secondly, how it is made knowne by nature, by his works, by Scripture, by the faithfull.
Secondly, how it is made known by nature, by his works, by Scripture, by the faithful.
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Thirdly, it is God that makes it knowne, therefore not a deceiveable truth, not a fancie,
Thirdly, it is God that makes it known, Therefore not a deceivable truth, not a fancy,
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or dreame, but to purpose, therefore you must not neglect it, in observing of it is happinesse,
or dream, but to purpose, Therefore you must not neglect it, in observing of it is happiness,
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and in breaking of it, you shall finde there will come ruine, and destruction, and misery upon you.
and in breaking of it, you shall find there will come ruin, and destruction, and misery upon you.
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Now we will come to make use of it: First, if there be such a Truth made knowne to men by God himselfe; Now we will come to make use of it: First, if there be such a Truth made known to men by God himself;
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then learne hence to aggravate your sinnes, to know the greatnesse of the guilt of your sinnes: then Learn hence to aggravate your Sins, to know the greatness of the guilt of your Sins:
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Hence we may learne to know, that the loosenesse and licentiousnesse men take to themselves against this Truth is more desperate, and hainous, and inexcusable:
Hence we may Learn to know, that the looseness and licentiousness men take to themselves against this Truth is more desperate, and heinous, and inexcusable:
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for God himselfe hath made it known to them:
for God himself hath made it known to them:
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For every precept of men is of more or lesse moment, according to the quality of the Author, the Law is to be valued according to the person that gives the Law,
For every precept of men is of more or less moment, according to the quality of the Author, the Law is to be valued according to the person that gives the Law,
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therefore mens Lawes are of some moment, but Gods Lawes are of more moment:
Therefore men's Laws Are of Some moment, but God's Laws Are of more moment:
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This Truth is most pressed in Scripture, when CHRIST preacheth the Word, he saith, every sin is encreased that is committed against this Word:
This Truth is most pressed in Scripture, when CHRIST Preacheth the Word, he Says, every since is increased that is committed against this Word:
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When Ionas came to Niniveh, it had beene a great sin if they had not repented, God would have visited them for neglecting the word of Ionas, but a greater than Ionas is here, saith Christ:
When Ionas Come to Nineveh, it had been a great since if they had not repented, God would have visited them for neglecting the word of Ionas, but a greater than Ionas is Here, Says christ:
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So the Queen of the South came to heare the wisdome of Salomon, but a greater than Salomon is here:
So the Queen of the South Come to hear the Wisdom of Solomon, but a greater than Solomon is Here:
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That is, every sin committed against this Truth, is out of measurable sinfull.
That is, every since committed against this Truth, is out of measurable sinful.
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Therefore, if they that breake Moses Law shall die under two or three witnesses, how shall they escape that neglect so great Salvation, which began to be preached by the Lord himselfe? He hath made it knowne;
Therefore, if they that break Moses Law shall die under two or three Witnesses, how shall they escape that neglect so great Salvation, which began to be preached by the Lord himself? He hath made it known;
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therefore it is a fearefull thing to neglect it.
Therefore it is a fearful thing to neglect it.
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Therefore you may see what an Emphasis God puts on that, Hast thou eaten of the tree, of which I bade thou shouldest not eat? As if he had said, the thing is a small matter in it selfe,
Therefore you may see what an Emphasis God puts on that, Hast thou eaten of the tree, of which I bade thou Shouldst not eat? As if he had said, the thing is a small matter in it self,
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yet it being the Commandement of the great GOD, I have commanded it, and thou didst neglect it,
yet it being the Commandment of the great GOD, I have commanded it, and thou didst neglect it,
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therefore thou shalt die the death.
Therefore thou shalt die the death.
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And there is good reason for it, if we consider it, if God giveth the Law it is his;
And there is good reason for it, if we Consider it, if God gives the Law it is his;
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now Gods name is taken in vaine, when his Law is now observed;
now God's name is taken in vain, when his Law is now observed;
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fro though the disobedience be immediately against the Law, yet it is terminately against God himselfe;
from though the disobedience be immediately against the Law, yet it is terminately against God himself;
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for whatsoever is done against the Scripture, is done against God himselfe:
for whatsoever is done against the Scripture, is done against God himself:
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Therefore, saith God to Saul, In that thou hast cast me away, I will cast thee away.
Therefore, Says God to Saul, In that thou hast cast me away, I will cast thee away.
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And so siath Christ to his Disciples, Whatsoever is done against you, is done against me ; it is terminated in me:
And so siath christ to his Disciples, Whatsoever is done against you, is done against me; it is terminated in me:
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Therefore, thinke when you shall come to die, or to any case of extremity, and God shall speake to your consciences and tell you, Thou hast broken the Law I gave thee, thou hast rebelled against me, thou hast given thy members as weapons of unrighteousnesse against me,
Therefore, think when you shall come to die, or to any case of extremity, and God shall speak to your Consciences and tell you, Thou hast broken the Law I gave thee, thou hast rebelled against me, thou hast given thy members as weapons of unrighteousness against me,
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now I will be avenged of thee, thou shalt know I am Iust, thou shalt know who it is that thou hast offended, this is no small matter.
now I will be avenged of thee, thou shalt know I am Just, thou shalt know who it is that thou hast offended, this is no small matter.
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If we Ministers come and tell you, you must not sweare, but your yea, must be yea,
If we Ministers come and tell you, you must not swear, but your yea, must be yea,
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and your nay, nay, and whatsoever more is evill;
and your nay, nay, and whatsoever more is evil;
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you must sweare no kinde of oathes, if we tell you, you must not dissemble, not lye, not keepe vaine company, not mispend your Talents, not restrain prayer from the Almighty,
you must swear no kind of Oaths, if we tell you, you must not dissemble, not lie, not keep vain company, not misspend your Talents, not restrain prayer from the Almighty,
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if we tell you this, it is no small matter to neglect it, it being the Commandement of God;
if we tell you this, it is no small matter to neglect it, it being the Commandment of God;
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doe not say of sinne as you were wont, Indeed it is a fault, and I would I could doe otherwise,
do not say of sin as you were wont, Indeed it is a fault, and I would I could do otherwise,
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but seeing they be sinnes against God, know what it is to sinne against the Iudge of all the world, this wil make thee thinke of sinne in another manner.
but seeing they be Sins against God, know what it is to sin against the Judge of all the world, this will make thee think of sin in Another manner.
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Therefore in your sinnes labour to fix your eyes on God, and it will aggravate sinne.
Therefore in your Sins labour to fix your eyes on God, and it will aggravate sin.
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As David in the one and fiftieth Psalme saith, Against thee, against thee onely have I sinned, repeating it twice in that place;
As David in the one and fiftieth Psalm Says, Against thee, against thee only have I sinned, repeating it twice in that place;
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he composed that Psalme to set forth his sin, but that which wounded his conscience, that made him see the hainousnesse of his sinne was this, Against thee I have sinned:
he composed that Psalm to Set forth his since, but that which wounded his conscience, that made him see the heinousness of his sin was this, Against thee I have sinned:
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So the Prodigall sonne, this is the circumstance by which he aggravates his sin, Against heaven and against thee I have offended:
So the Prodigal son, this is the circumstance by which he aggravates his since, Against heaven and against thee I have offended:
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So learne to know that your sinnes are against god, and therefore to presse this Truth a little more.
So Learn to know that your Sins Are against god, and Therefore to press this Truth a little more.
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Consider well with your selves, what is the reason that God hath required such a vast punishment against sinne, that is, eternall death;
Consider well with your selves, what is the reason that God hath required such a vast punishment against sin, that is, Eternal death;
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thinke what eternity is, it is that which swallowes up your thoughts, it is a punishment, the length,
think what eternity is, it is that which Swallows up your thoughts, it is a punishment, the length,
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and depth, and breadth whereof you cannto comprehend.
and depth, and breadth whereof you cannto comprehend.
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Thinke why God hath appointed such a vast punishment, and you shall find, it is because you sinne against an Immense, a great and Almighty God, the length,
Think why God hath appointed such a vast punishment, and you shall find, it is Because you sin against an Immense, a great and Almighty God, the length,
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and breadth, and depth of whose greatnesse you cannot comprehend.
and breadth, and depth of whose greatness you cannot comprehend.
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Againe, what is the reason God should appoint such a Mediatour to take away the sins of the world, that the Son of God must needs take flesh, which the Angels themselves wonder at;
Again, what is the reason God should appoint such a Mediator to take away the Sins of the world, that the Son of God must needs take Flesh, which the Angels themselves wonder At;
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it is such a wonderfull action, that they cannot but admire, and in heaven we shall stand amazed at it;
it is such a wonderful actium, that they cannot but admire, and in heaven we shall stand amazed At it;
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which evidences the greatnesse of sinne:
which evidences the greatness of sin:
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Learne to know this, put al these foure together, and see how these doe hold correspondencie one with another,
Learn to know this, put all these foure together, and see how these do hold correspondency one with Another,
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and you shall finde out the nature of your sinne.
and you shall find out the nature of your sin.
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First, consider the greatnesse of God his infinitenesse, the greatnesse of his Authority, the wonderfull vast Soveraignty he hath over all creatures;
First, Consider the greatness of God his infiniteness, the greatness of his authority, the wonderful vast Sovereignty he hath over all creatures;
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from this greatnesse of God, comes the second, the greatnesse of sinne, I have made knowne this Truth,
from this greatness of God, comes the second, the greatness of sin, I have made known this Truth,
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but thou hast with-holden it, thence it comes that sinne is so great, that the least sinne which thou makest nothing of, is a thing of so great moment.
but thou hast withholden it, thence it comes that sin is so great, that the least sin which thou Makest nothing of, is a thing of so great moment.
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That is the second, which followes on the greatnesse of God. Thirdly, upon the greatnesse of sinne, you see the greatnesse of the punishment;
That is the second, which follows on the greatness of God. Thirdly, upon the greatness of sin, you see the greatness of the punishment;
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if such an one as Aristotle, or a stranger from the Truth should heare of this punishment (the greatnesse whereof appeares herein, that the worme dieth not,
if such an one as Aristotle, or a stranger from the Truth should hear of this punishment (the greatness whereof appears herein, that the worm Dieth not,
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and the fire is not quenched,) how would he wonder at it? but knitting these together it will not seeme strange.
and the fire is not quenched,) how would he wonder At it? but knitting these together it will not seem strange.
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Last of all, the greatnesse of the punishment causeth the greatnesse of such a Mediatour, to take away this punishment and sin:
Last of all, the greatness of the punishment Causes the greatness of such a Mediator, to take away this punishment and since:
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So there is a correspondencie in them, come from God to sin, from sinne to the punishment, from punishment to the Mediation or redemption, by which this sinne is taken away.
So there is a correspondency in them, come from God to since, from sin to the punishment, from punishment to the Mediation or redemption, by which this sin is taken away.
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Learne therefore to know what sin is, I know not a truth of greater moment. And to all adde that, 1 Cor. 15.56. The sting of death is sinne:
Learn Therefore to know what since is, I know not a truth of greater moment. And to all add that, 1 Cor. 15.56. The sting of death is sin:
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If you look on death, it is the most terrible thing in the world:
If you look on death, it is the most terrible thing in the world:
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You know what the Philosopher said of it, of all terrible things, it is the most terrible, the most fearfull,
You know what the Philosopher said of it, of all terrible things, it is the most terrible, the most fearful,
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but sin is the sting of death: As if he had said, Death is a small thing in comparison of sin;
but since is the sting of death: As if he had said, Death is a small thing in comparison of since;
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let a man want sin, and death is nothing, it is but sleepe, it is nothing to have the body and soule separated.
let a man want since, and death is nothing, it is but sleep, it is nothing to have the body and soul separated.
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Againe, suppose there were no death, but let body and soule remaine together, yet sin is a terrible thing, it is above all the Terrours in the world,
Again, suppose there were no death, but let body and soul remain together, yet since is a terrible thing, it is above all the Terrors in the world,
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as in Iudas, see his Terrours, though there was no death on him;
as in Iudas, see his Terrors, though there was no death on him;
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see Adam when he was not in Hell, but in Paradise, yet how was he Tormented with his sin.
see Adam when he was not in Hell, but in Paradise, yet how was he Tormented with his since.
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Therefore weigh not sin in a wrong ballance, looke not on it with a wrong light, take heed of being deceived,
Therefore weigh not since in a wrong balance, look not on it with a wrong Light, take heed of being deceived,
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for in this of all other things men are most apt to be deceived:
for in this of all other things men Are most apt to be deceived:
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That is the corruption of Nature, that strange darknesse is brought on men by Adam, that in the thing that most concerneth him, which is sin, in that he is most ignorant, most apt to be deceived:
That is the corruption of Nature, that strange darkness is brought on men by Adam, that in the thing that most concerns him, which is since, in that he is most ignorant, most apt to be deceived:
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Therefore when the Apostle speaks of sin, he comes in still with this caution, Be not deceived, 1 Cor. 6.9. Be not deceived, neither Fornicatour, nor Idolaters, nor adulterers, &c. shall inherit the kingdome of God ;
Therefore when the Apostle speaks of since, he comes in still with this caution, Be not deceived, 1 Cor. 6.9. Be not deceived, neither Fornicator, nor Idolaters, nor Adulterers, etc. shall inherit the Kingdom of God;
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as if men in that were most apt to be deceived: So Ephes. 5.6. Be not deceived, for, for such things the wrath of God comes on the children of disobedience:
as if men in that were most apt to be deceived: So Ephesians 5.6. Be not deceived, for, for such things the wrath of God comes on the children of disobedience:
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And observe when Christ goeth about to show to any man, or to any Church what their sins are,
And observe when christ Goes about to show to any man, or to any Church what their Sins Are,
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or what their danger is, he addes this, Let him that hath an eare heare, what the Spirit saith to the Churches, his end being to tell them of their sin, still that comes in, He that hath an eare to heare, let him heare:
or what their danger is, he adds this, Let him that hath an ear hear, what the Spirit Says to the Churches, his end being to tell them of their since, still that comes in, He that hath an ear to hear, let him hear:
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As if he had said, when I come to speake of matter of sin, there be many here that can tell what I say, that can understand me well,
As if he had said, when I come to speak of matter of since, there be many Here that can tell what I say, that can understand me well,
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but few have eares to understand indeed.
but few have ears to understand indeed.
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As when the Prophet came to Ieroboam, he heard the Prophet so as it anger'd him, he knew what his sin was,
As when the Prophet Come to Jeroboam, he herd the Prophet so as it angered him, he knew what his since was,
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but he heard it not to purpose:
but he herd it not to purpose:
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So when Christ pronounceth a woe to the Scribes and Pharisees, they heard it well enough,
So when christ pronounceth a woe to the Scribes and Pharisees, they herd it well enough,
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but they had not an eare to heare it to purpose:
but they had not an ear to hear it to purpose:
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Men may heare what flesh and common reason, and common men say of sin, but not what the Spirit saith of it, there is another kinde of sinfulnesse in sin, which is the spirituall evill of sin,
Men may hear what Flesh and Common reason, and Common men say of since, but not what the Spirit Says of it, there is Another kind of sinfulness in since, which is the spiritual evil of since,
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and what the Spirit saith of this they doe not heare:
and what the Spirit Says of this they do not hear:
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Therefore you must even be brought to Christ, as the deafe man was, who being both deafe and dumbe, was brought to Christ, that he might lay his hands on him,
Therefore you must even be brought to christ, as the deaf man was, who being both deaf and dumb, was brought to christ, that he might lay his hands on him,
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now Christ put his finger into his eares and saith, Ephata, be thou opened, and then the man heard and spake;
now christ put his finger into his ears and Says, Ephatha, be thou opened, and then the man herd and spoke;
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so of all men that heare this Word, there is not a man but he is deafe, according to this inward kinde of hearing:
so of all men that hear this Word, there is not a man but he is deaf, according to this inward kind of hearing:
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therefore you must be brought to Christ, and beseech him to give you eares to heare;
Therefore you must be brought to christ, and beseech him to give you ears to hear;
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for few hath eares to heare what the Spirit saith unto the Churches, when it discovers their sin and misery:
for few hath ears to hear what the Spirit Says unto the Churches, when it discovers their since and misery:
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Therefore, let not this Doctrine be in vain to you, but learne from hence to humble your selves, to come to God,
Therefore, let not this Doctrine be in vain to you, but Learn from hence to humble your selves, to come to God,
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and say to him, Lord, I am now amazed and confounded, I thought before losses and crosses were great matters,
and say to him, Lord, I am now amazed and confounded, I Thought before losses and Crosses were great matters,
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but now I see they are but flea-bitings to sin, I was heretofore troubled at a small crosse,
but now I see they Are but flea-bitings to sin, I was heretofore troubled At a small cross,
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but little or nothing at sin; Lord, I confesse, this was my case, but I see now sinne is another thing:
but little or nothing At since; Lord, I confess, this was my case, but I see now sin is Another thing:
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Thus we should learne to humble our selves before God. But, if any object;
Thus we should Learn to humble our selves before God. But, if any Object;
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This is the way to discourage men, to make them desperate, to make them fly from Religion by telling them sin is so terrible? This is the Way to discourage men, to make them desperate, to make them fly from Religion by telling them sin is so terrible?
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I answer, it is not the way to discourage men from comming to Christ, but to encourage them and drive them to him;
I answer, it is not the Way to discourage men from coming to christ, but to encourage them and drive them to him;
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This is the way to Salvation:
This is the Way to Salvation:
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Indeed, if there were no remedy for sin, it were a desperate case, but there is a remedy,
Indeed, if there were no remedy for since, it were a desperate case, but there is a remedy,
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if you will but see this sinne of yours, and mourne for it, for all that mourne in Sion,
if you will but see this sin of yours, and mourn for it, for all that mourn in Sion,
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and are broken hearted, shall be comforted:
and Are broken hearted, shall be comforted:
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Therefore you must know, there is a passive sorrow for sin, when God shall affright a man with the Terrour of his wrath,
Therefore you must know, there is a passive sorrow for since, when God shall affright a man with the Terror of his wrath,
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and that is a flash of hell fire:
and that is a flash of hell fire:
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if our end were only to kindle these sparks, it were indeed to breed Torture in the soule;
if our end were only to kindle these sparks, it were indeed to breed Torture in the soul;
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but there is an active humiliation, when a man labours to be convinced of his sin, to know all hee can against himselfe,
but there is an active humiliation, when a man labours to be convinced of his since, to know all he can against himself,
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and this is it which leads to life; for this is the end of our preaching, the end of our discovering of sin.
and this is it which leads to life; for this is the end of our preaching, the end of our discovering of since.
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And this use you may make of the hainousnesse of sinne; and so much shall serve for the first use.
And this use you may make of the heinousness of sin; and so much shall serve for the First use.
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Secondly, if there be such a truth, such a knowledge made evident by God himselfe, then men should learne hence to be thankful to God for it: Secondly, if there be such a truth, such a knowledge made evident by God himself, then men should Learn hence to be thankful to God for it:
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for whereas all men might have perished as the Devils did, as the Angels that fell did,
for whereas all men might have perished as the Devils did, as the Angels that fell did,
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yet God hath shewed this mercy to mankinde, he hath given them Secundam Tabulam post naufragium, and that is this light, which is the thing which you have cause to be thankfull for;
yet God hath showed this mercy to mankind, he hath given them Sieundam Tabulam post Shipwreck, and that is this Light, which is the thing which you have cause to be thankful for;
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for this light is worth all the world beside, nothing is so precious, because it shewes the way to escape Hell and damnation;
for this Light is worth all the world beside, nothing is so precious, Because it shows the Way to escape Hell and damnation;
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therfore you ought to be thankfull to God for it: You specially that live under the Sun-shine of the Gospell;
Therefore you ought to be thankful to God for it: You specially that live under the Sunshine of the Gospel;
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you must thinke you might have beene borne in other ages, when darknesse covered the world,
you must think you might have been born in other ages, when darkness covered the world,
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or in another Nation, and not in Goshen, where the light shines;
or in Another nation, and not in Goshen, where the Light shines;
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and if in the Church, you might have been ignorant, as many of our Countrey people are,
and if in the Church, you might have been ignorant, as many of our Country people Are,
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even almost as ignorant as Turkes and Iewes, but when God hath discovered light in great measure,
even almost as ignorant as Turkes and Iewes, but when God hath discovered Light in great measure,
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and hath given a great portion thereof to you;
and hath given a great portion thereof to you;
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you must know all this is not come to passe by accident, but by Gods providence;
you must know all this is not come to pass by accident, but by God's providence;
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you are to take notice of it, and learne to be thankfull, not in show only,
you Are to take notice of it, and Learn to be thankful, not in show only,
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but indeed and in truth, that is, by practising according to the knowledge you have, for it is a thing most precious, Mat. 7.6.
but indeed and in truth, that is, by practising according to the knowledge you have, for it is a thing most precious, Mathew 7.6.
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An Admonition is compared to a pearle, whereas the admonition is but one part of this light,
an Admonition is compared to a pearl, whereas the admonition is but one part of this Light,
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and what is said of a part, may be said of the whole. Salomon could not finde a fit thing to compare this Wisdome to:
and what is said of a part, may be said of the Whole. Solomon could not find a fit thing to compare this Wisdom to:
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It is more precious than pearles, nay all that can be named or desired cannot be compared with it:
It is more precious than Pearls, nay all that can be nam or desired cannot be compared with it:
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Therefore seeing it is a precious thing, trample not these pearles under your feet: know that God hath put a price into thine hand, and that is thy light,
Therefore seeing it is a precious thing, trample not these Pearls under your feet: know that God hath put a price into thine hand, and that is thy Light,
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and it is a price that will buy heaven, it will bring thee to salvation;
and it is a price that will buy heaven, it will bring thee to salvation;
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but if thou wantest an heart (as the foole hath a price, but he wants an heart) it will do thee no good:
but if thou Wantest an heart (as the fool hath a price, but he Wants an heart) it will do thee no good:
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take heed thou doe not neglect it, doe not abuse it, take not the grace of God in vain,
take heed thou do not neglect it, do not abuse it, take not the grace of God in vain,
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but see thou use this light;
but see thou use this Light;
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When the great promise of Christ his comming was made, what was it but this, that they should have a new light, that the people that sate in darknesse and in the shadow of death, should see a light they never saw before:
When the great promise of christ his coming was made, what was it but this, that they should have a new Light, that the people that sat in darkness and in the shadow of death, should see a Light they never saw before:
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you that live in this light, that enjoy that which was so many yeares ago promised to the Gentiles, and is now fulfilled;
you that live in this Light, that enjoy that which was so many Years ago promised to the Gentiles, and is now fulfilled;
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take heed of abusing it, use it to the purpose for which it is given, that is, to guide your feet into the way of peace.
take heed of abusing it, use it to the purpose for which it is given, that is, to guide your feet into the Way of peace.
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Againe, thirdly, to joyne that with it:
Again, Thirdly, to join that with it:
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As you must be thankful, so in the third place, you must take heed of doing any thing contrary to this Truth, it is a very dangerous thing to neglect it.
As you must be thankful, so in the third place, you must take heed of doing any thing contrary to this Truth, it is a very dangerous thing to neglect it.
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There is not a sparke of it, not a beame of this light, which is conveyed to you by the ministery of the Gospell, which shall be in vaine,
There is not a spark of it, not a beam of this Light, which is conveyed to you by the Ministry of the Gospel, which shall be in vain,
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Though you doe not prize it, it shall set you a steppe nearer heaven or hell,
Though you do not prize it, it shall Set you a step nearer heaven or hell,
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even every sparke and beame of this;
even every spark and beam of this;
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and this is it which may make men afraid, and looke about them, seeing that when this light is made knowne, it is so dangerous to neglect it:
and this is it which may make men afraid, and look about them, seeing that when this Light is made known, it is so dangerous to neglect it:
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Therefore thinke this, when God hath sent a right Ministery, Consider who hath sent this light;
Therefore think this, when God hath sent a right Ministry, Consider who hath sent this Light;
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God hath done it, and will GOD send a vaine m•ssage? A wise man will not doe so;
God hath done it, and will GOD send a vain m•ssage? A wise man will not do so;
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if then God send it not in vaine, it is to some purpose, to doe either good or hurt;
if then God send it not in vain, it is to Some purpose, to do either good or hurt;
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Now suppose that this light have done you no good, that you have lived long under this light,
Now suppose that this Light have done you no good, that you have lived long under this Light,
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but have attained no good, you have knowne much, but practised little, then know this shall exceedingly encrease your condemnation.
but have attained no good, you have known much, but practised little, then know this shall exceedingly increase your condemnation.
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Paul saith, We thanke God that he hath caused us to triumph in IESUS CHRIST, in making manifest the savour of his knowledge in every place. Paul Says, We thank God that he hath caused us to triumph in IESUS CHRIST, in making manifest the savour of his knowledge in every place.
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What is the reason he should rejoyce that this was made manifest, seeing to some it did no good? Yes (saith he) it shall encrease their condemnation, it shall be the sweet savour of God in them that are saved, and in them that perish.
What is the reason he should rejoice that this was made manifest, seeing to Some it did not good? Yes (Says he) it shall increase their condemnation, it shall be the sweet savour of God in them that Are saved, and in them that perish.
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So when wee preach, if the light doe you no good, it doth you hurt:
So when we preach, if the Light do you no good, it does you hurt:
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As Isaiah his Commission was, Goe, preach to this people, and shut their eyes, lest they should see with their eyes, and heare with their eares ;
As Isaiah his Commission was, Go, preach to this people, and shut their eyes, lest they should see with their eyes, and hear with their ears;
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If we are not sent to enlighten men, we are sent to make their hearts fat,
If we Are not sent to enlighten men, we Are sent to make their hearts fat,
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and their eares heavie, Thou shalt doe no good by thy ministery, yet I have sent thee, that they may know there was a Prophet among them.
and their ears heavy, Thou shalt do no good by thy Ministry, yet I have sent thee, that they may know there was a Prophet among them.
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Therefore take heed, you to whom this is sent, that it be not sent onely to this end, that it may be knowne there hath beene a Prophet among you:
Therefore take heed, you to whom this is sent, that it be not sent only to this end, that it may be known there hath been a Prophet among you:
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Those to whom God hath revealed much, let them know it shall not be in vaine;
Those to whom God hath revealed much, let them know it shall not be in vain;
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If the King send a Message, and men will obey it, so it is, if not,
If the King send a Message, and men will obey it, so it is, if not,
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if they make his authority worth nothing, he will elevate his Authority, and will inflict a Penalty:
if they make his Authority worth nothing, he will elevate his authority, and will inflict a Penalty:
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So God sends not in vaine, if you will not obey him, God will not suffer any to sleight his Authority,
So God sends not in vain, if you will not obey him, God will not suffer any to sleight his authority,
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but he will be surely revenged.
but he will be surely revenged.
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Therefore take heed how you detaine this Truth in unrighteousnesse, that when GOD hath discovered this knowledge, you doe not practice it.
Therefore take heed how you detain this Truth in unrighteousness, that when GOD hath discovered this knowledge, you do not practice it.
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But, every man will be apt to say, (and indeed they that are most guilty) but I hope we doe practise it, and not detaine it?
But, every man will be apt to say, (and indeed they that Are most guilty) but I hope we do practise it, and not detain it?
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Therefore I will set downe (though not all, yet) many of the Cases wherein they detaine this Truth and with-hold it in unrighteousnesse, wherein they doe not practise according to this knowledge,
Therefore I will Set down (though not all, yet) many of the Cases wherein they detain this Truth and withhold it in unrighteousness, wherein they do not practise according to this knowledge,
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and these are seven in number.
and these Are seven in number.
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First, in the Commission of all knowne sins, there you detaine this Truth, there you imprison it, whensoever you finde this to be your Case that you commit any knowne sinne, therein you are a detainer of the Truth, an imprisoner of it.
First, in the Commission of all known Sins, there you detain this Truth, there you imprison it, whensoever you find this to be your Case that you commit any known sin, therein you Are a detainer of the Truth, an imprisoner of it.
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As for example, when a man shall know that these duties ought to bee done, I ought to pray fervently,
As for Exampl, when a man shall know that these duties ought to be done, I ought to pray fervently,
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and frequently, I ought to sanctifie the Lords Sabbath, but out of an unlistinesse to it, out of love to ease and pleasure, that carries him another way, he neglects it,
and frequently, I ought to sanctify the lords Sabbath, but out of an unlistinesse to it, out of love to ease and pleasure, that carries him Another Way, he neglects it,
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and so the dutie lyes undone: This is the Commission of a knowne sinne:
and so the duty lies undone: This is the Commission of a known sin:
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So againe, I know I ought not to remember an injury, I ought to forgive mine Enemy,
So again, I know I ought not to Remember an injury, I ought to forgive mine Enemy,
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yet thou invitest him to doe thee a new injury, when this is knowne and not practised, in this case men commit a knowne sinne;
yet thou invitest him to do thee a new injury, when this is known and not practised, in this case men commit a known sin;
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so againe, dost thou not know that thou oughtest not to use any dalliance, any touch of uncleannesse, any chambering or wantonnesse? if a man know this,
so again, dost thou not know that thou Ought not to use any dalliance, any touch of uncleanness, any chambering or wantonness? if a man know this,
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and yet will commit it, because his lusts intend his minde to such a sinne,
and yet will commit it, Because his Lustiest intend his mind to such a sin,
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and it is a thing to which he is strongly inclined, this is a knowne sinne;
and it is a thing to which he is strongly inclined, this is a known sin;
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so in many other things, in cases of election, or in doing of businesses this man ought to be chosen,
so in many other things, in cases of election, or in doing of businesses this man ought to be chosen,
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and businesses ought to be carried thus, but yet out of some by-respects, a man will have it carried otherwise, this is committing of a knowne sinne;
and businesses ought to be carried thus, but yet out of Some by-respects, a man will have it carried otherwise, this is committing of a known sin;
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so in case of Envie, this mans preferment may be profitable, but because his eminencie may be hurtfull to me, I cannot affect him, this is a knowne sinne;
so in case of Envy, this men preferment may be profitable, but Because his eminency may be hurtful to me, I cannot affect him, this is a known sin;
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so in Case of the Sacrament, doe you not know you ought to receive often,
so in Case of the Sacrament, do you not know you ought to receive often,
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and not to neglect it in the Congregation where you are? Are you not bound to that? You thinke it a sinne not to heare the Word,
and not to neglect it in the Congregation where you Are? are you not bound to that? You think it a sin not to hear the Word,
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and is it not so, not to receive the Sacrament? If he shall be cut off that came not to the Passeover;
and is it not so, not to receive the Sacrament? If he shall be Cut off that Come not to the Passover;
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shall not he be cut off that comes not to the Sacrament? So you know you must renew your repentance;
shall not he be Cut off that comes not to the Sacrament? So you know you must renew your Repentance;
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are not these Truthes knowne? and yet will you commit these sins? Goe thorow any knowne sin,
Are not these Truths known? and yet will you commit these Sins? Go thorough any known since,
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and in this Case you doe with-hold the Truth in unrighteousnesse.
and in this Case you do withhold the Truth in unrighteousness.
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But what is it to commit a knowne sin, because it may be I am not convinced sufficiently of that? By this thou mayest know it if thou finde thy Conscience to give a secret intimation that it is naught, it is a signe it is a knowne sin,
But what is it to commit a known since, Because it may be I am not convinced sufficiently of that? By this thou Mayest know it if thou find thy Conscience to give a secret intimation that it is nought, it is a Signen it is a known since,
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though thou hast got many Arguments for it, and canst dispute for it; for thy Conscience shall witnesse against thee:
though thou hast god many Arguments for it, and Canst dispute for it; for thy Conscience shall witness against thee:
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as in case of Vsury and inordinate gaine, and matters of the Sabbath, many of which things be in question;
as in case of Usury and inordinate gain, and matters of the Sabbath, many of which things be in question;
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see what thy Conscience saith, and take heed of disobeying the secret intimations of thy Conscience, whatsoever thou hast to say for thy sin before men:
see what thy Conscience Says, and take heed of disobeying the secret intimations of thy Conscience, whatsoever thou hast to say for thy since before men:
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Men think a sin not to be a knowne sin, because they are not willing to search it out:
Men think a since not to be a known since, Because they Are not willing to search it out:
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Now if thou finde this to be thy Case, that thou art not willing to search it out, to see all that can be said for it,
Now if thou find this to be thy Case, that thou art not willing to search it out, to see all that can be said for it,
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or against it, thou shalt finde it a knowne sin: And this is a notable difference betweene the faithfull and others.
or against it, thou shalt find it a known since: And this is a notable difference between the faithful and Others.
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A godly man whose heart is set to serve God with a perfect heart in all things;
A godly man whose heart is Set to serve God with a perfect heart in all things;
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there is nothing that comes under the name of a sin, nothing that hath the shadow of a sin,
there is nothing that comes under the name of a since, nothing that hath the shadow of a since,
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but he is willing to search it out, to examine it to the full, he is willing to let all say, what they can against it,
but he is willing to search it out, to examine it to the full, he is willing to let all say, what they can against it,
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and when all is done, he desires God to try him: Another is not willing to search, because he is willing to lye in some sin,
and when all is done, he Desires God to try him: another is not willing to search, Because he is willing to lie in Some since,
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or because he will not have his Conscience troubled with it, This is a signe of a false heart,
or Because he will not have his Conscience troubled with it, This is a Signen of a false heart,
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though they doe not know that this is a sin, yet it having the shadow of a sin,
though they do not know that this is a since, yet it having the shadow of a since,
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and they being unwilling to examine it to the full, it shewes it is no lesse.
and they being unwilling to examine it to the full, it shows it is no less.
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Secondly, the second Case wherein a man with-holds this knowledge, and detaines this Truth which God hath made manifest, is when he is not willing to enlarge it; Secondly, the second Case wherein a man withholds this knowledge, and detains this Truth which God hath made manifest, is when he is not willing to enlarge it;
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a man that hath already some knowledge (as every man hath some) and is not willing to adde to this knowledge, to encrease it, that man properly with-holds the Truth in unrighteousnesse:
a man that hath already Some knowledge (as every man hath Some) and is not willing to add to this knowledge, to increase it, that man properly withholds the Truth in unrighteousness:
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For he that with-holds fewell, puts out the fire, as wel as he that casts water on it,
For he that withholds fuel, puts out the fire, as well as he that Cast water on it,
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and he that takes away food from a living Creature, kils it, as well as he that takes away its life with violence;
and he that Takes away food from a living Creature, kills it, as well as he that Takes away its life with violence;
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so if thou dost not feed this with fewell, with that which may make it grow and encrease,
so if thou dost not feed this with fuel, with that which may make it grow and increase,
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if thou dost not labour to inlarge it, thou dost extinguish it. And of these men there be two sorts.
if thou dost not labour to enlarge it, thou dost extinguish it. And of these men there be two sorts.
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First, such as doe not care for any knowledge at all, or if they doe come to heare,
First, such as do not care for any knowledge At all, or if they do come to hear,
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yet they recall it not, meditate not upon it, and so as good never a whit,
yet they Recall it not, meditate not upon it, and so as good never a whit,
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as never the better, some things they must doe for fashion sake;
as never the better, Some things they must do for fashion sake;
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but if they doe heare, they doe it in a negligent manner, they be ever learning,
but if they do hear, they do it in a negligent manner, they be ever learning,
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and never come to the knowledge of the truth: These be the first sort of men.
and never come to the knowledge of the truth: These be the First sort of men.
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But there is a second sort, and that is those which have knowne much, have heard much, have gone very farre in the knowledge of this Truth,
But there is a second sort, and that is those which have known much, have herd much, have gone very Far in the knowledge of this Truth,
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yet will not goe to the uttermost.
yet will not go to the uttermost.
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I may resemble them by Felix (he went not farre, but I use it as a resemblance) when Paul preached,
I may resemble them by Felix (he went not Far, but I use it as a resemblance) when Paul preached,
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and began to know some measure of this Truth, when some of these sparks began to be revived and stirred up in him, he bade him goe away,
and began to know Some measure of this Truth, when Some of these sparks began to be revived and stirred up in him, he bade him go away,
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and said, he would call for him another time, but he was not so good as his word;
and said, he would call for him Another time, but he was not so good as his word;
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so when a man is loth to be brought to that strictnesse and exactnesse that is required as our duty,
so when a man is loath to be brought to that strictness and exactness that is required as our duty,
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when he is not willing to be strait laced, that lives at liberty, and thinkes he will doe it before he dies,
when he is not willing to be strait laced, that lives At liberty, and thinks he will do it before he die,
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but puts it off, this man imprisons the Truth;
but puts it off, this man imprisons the Truth;
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when the Truth is brought to their doores, to such an high degreee that it is almost loose,
when the Truth is brought to their doors, to such an high degree that it is almost lose,
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yet they let it lye there still;
yet they let it lie there still;
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when they shall come to Agrippa's Case, to be almost a Christian, this is to with-hold it, the uttermost end and finishing of the worke is all,
when they shall come to Agrippa's Case, to be almost a Christian, this is to withhold it, the uttermost end and finishing of the work is all,
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and that is the reason men are so shie of it: So when we care not for admonition to live exactly and perfectly in all things,
and that is the reason men Are so shy of it: So when we care not for admonition to live exactly and perfectly in all things,
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when there shall be little reservation, when we wil have a little liberty in this or that ▪ I say,
when there shall be little reservation, when we will have a little liberty in this or that ▪ I say,
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the not admitting of this, the not going through with the work, is an imprisoning of the Truth:
the not admitting of this, the not going through with the work, is an imprisoning of the Truth:
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When men shall come to be unwilling to be called on, it is as if a man shut the doore,
When men shall come to be unwilling to be called on, it is as if a man shut the door,
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and draw the curtens about him, it showes that he delights to sleepe, that he meanes to sleepe, and to continue so;
and draw the curtains about him, it shows that he delights to sleep, that he means to sleep, and to continue so;
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when a man puts off the Truth, and will not be brought to the uttermost, this is the second way of imprisoning the Truth,
when a man puts off the Truth, and will not be brought to the uttermost, this is the second Way of imprisoning the Truth,
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when he is not willing to adde fewell, to give that which may strengthen and encrease it.
when he is not willing to add fuel, to give that which may strengthen and increase it.
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Thirdly, I will name but the third, and that is when a man is past this degree, and is come to be willing to know all Truths, doth not desire to have any concealed from him, doth not say to the Prophets, prophecie not,
Thirdly, I will name but the third, and that is when a man is passed this degree, and is come to be willing to know all Truths, does not desire to have any concealed from him, does not say to the prophets, prophecy not,
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but is willing to be informed to the full, yet when he hath it he acts it not, he doth not exercise, nor practice this Truth:
but is willing to be informed to the full, yet when he hath it he acts it not, he does not exercise, nor practice this Truth:
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That is another degree of with-holding it. And this is a frequent Case;
That is Another degree of withholding it. And this is a frequent Case;
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for a man may know and be informed in all Truths, yet they may lye there unused,
for a man may know and be informed in all Truths, yet they may lie there unused,
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and unacted, they may lye there idle:
and unacted, they may lie there idle:
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Now when a man is not willing to practice the meanes by which these Truths are used, he doth properly with-hold the Truth in unrighteousnesse:
Now when a man is not willing to practice the means by which these Truths Are used, he does properly withhold the Truth in unrighteousness:
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As for example, the way to act the Truths we have to stirre them up, to blow up these coales, to bring them to present memory,
As for Exampl, the Way to act the Truths we have to stir them up, to blow up these coals, to bring them to present memory,
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so as they may be brought to present practise, is the Communion of Saints, the company of holy men, that when a man hath forgot, godly company may bring to minde againe;
so as they may be brought to present practice, is the Communion of Saints, the company of holy men, that when a man hath forgotten, godly company may bring to mind again;
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so frequent reading and hearing these doe act the Truth;
so frequent reading and hearing these do act the Truth;
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for the end of our ministery is not onely to make you to know these things, but to bring those things to minde which you have forgot;
for the end of our Ministry is not only to make you to know these things, but to bring those things to mind which you have forgotten;
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if we will not use, but neglect the meanes of acting the Truth, then we with-hold it.
if we will not use, but neglect the means of acting the Truth, then we withhold it.
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So for private prayer, whereas a man should bring his heart to God every day, should doe it throughly, should call himselfe to a reckoning for every sin,
So for private prayer, whereas a man should bring his heart to God every day, should do it thoroughly, should call himself to a reckoning for every since,
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for all sorts, of Omissions, or of Commissions, this is a meanes to act this Truth, this good purpose and inclination, this sparke which God hath kindled, were it not for this, they would be raked up in the ashes againe;
for all sorts, of Omissions, or of Commissions, this is a means to act this Truth, this good purpose and inclination, this spark which God hath kindled, were it not for this, they would be raked up in the Ashes again;
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now performing prayer in a devout and fervent manner, doth liven them, whereas to doe things for fashion,
now performing prayer in a devout and fervent manner, does liven them, whereas to do things for fashion,
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or to satisfie naturall conscience, and not throughly, is to neglect them;
or to satisfy natural conscience, and not thoroughly, is to neglect them;
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so that when a man doth not practice, not exercise the Truths hee hath (as the very exercise quickens them againe) when he doth neglect any of the means by which these coales are blowne up, by which these Truths are to be stirred up, he properly imprisons the Truth.
so that when a man does not practice, not exercise the Truths he hath (as the very exercise quickens them again) when he does neglect any of the means by which these coals Are blown up, by which these Truths Are to be stirred up, he properly imprisons the Truth.
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Let no man say, But when a man imprisons a thing, he barres the doore,
Let no man say, But when a man imprisons a thing, he bars the door,
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but to let the Truth lye is a matter of negligence, how is it then an imprisoning?
but to let the Truth lie is a matter of negligence, how is it then an imprisoning?
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Yes, it is an imprisoning, a surprising of it, as it is with fire, if it have not a vent,
Yes, it is an imprisoning, a surprising of it, as it is with fire, if it have not a vent,
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though you cast no water upon it, yet you put it out; as on the contrary side, if you give it vent, you encrease it;
though you cast no water upon it, yet you put it out; as on the contrary side, if you give it vent, you increase it;
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so you are guilty in this Case of murdering the Truth, of putting it out:
so you Are guilty in this Case of murdering the Truth, of putting it out:
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As in any Art that a man learnes, if he let his Art or Trade lye still and unused, he forgets it,
As in any Art that a man learns, if he let his Art or Trade lie still and unused, he forgets it,
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so these Truths are extinguished, when a man is not diligent in using all meanes of grace.
so these Truths Are extinguished, when a man is not diligent in using all means of grace.
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The receiving of the Sacrament is a meanes to quicken and Act these Truths; fasting and prayer, when God cals for it, is a meanes to quicken them;
The receiving of the Sacrament is a means to quicken and Act these Truths; fasting and prayer, when God calls for it, is a means to quicken them;
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goe through all meanes which God hath ordained to put us in minde of these Truths,
go through all means which God hath ordained to put us in mind of these Truths,
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and so farre as you neglect the meanes, so farre you detaine these Truths in unrighteousnesse.
and so Far as you neglect the means, so Far you detain these Truths in unrighteousness.
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The end of the Seventh Sermon.
The end of the Seventh Sermon.
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CERTAINE SERMONS VPON HVMILIATION. The Eighth SERMON. ROMANS 1.19, 20.
CERTAIN SERMONS UPON HUMILIATION. The Eighth SERMON. ROMAN 1.19, 20.
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Forasmuch as that which may be knowne of God, is manifest in them, for God hath shewed it unto them.
Forasmuch as that which may be known of God, is manifest in them, for God hath showed it unto them.
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For the invisible things of him, that is, his eternall power and God-head are clearly seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse.
For the invisible things of him, that is, his Eternal power and Godhead Are clearly seen by the creation of the world, being considered in his works, to the intent that they should be without excuse.
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THe fourth Case wherein we withhold this truth in unrighteousnesse, and imprison it, is, when we directly suppresse it,
THe fourth Case wherein we withhold this truth in unrighteousness, and imprison it, is, when we directly suppress it,
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when we doe indeed suffocate it, when we doe this of purpose, this is an evident Case,
when we do indeed suffocated it, when we do this of purpose, this is an evident Case,
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when a man not only withdrawes fewell, when he doth not only not act it, neglecting the meanes, but doth purposely suppresse it:
when a man not only withdraws fuel, when he does not only not act it, neglecting the means, but does purposely suppress it:
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As for example, when God shall kindle a good sparke in any mans heart, and put in a good motion, not only reveales, As for Exampl, when God shall kindle a good spark in any men heart, and put in a good motion, not only reveals,
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but stirres up some Truths which concerne his salvation, and hee doth endeavour to put it out, to quench it,
but stirs up Some Truths which concern his salvation, and he does endeavour to put it out, to quench it,
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and labours to lay that truth asleepe, and is glad when by any meanes he can forget it,
and labours to lay that truth asleep, and is glad when by any means he can forget it,
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lest it should trouble him, this is a great suppessing of the Truth, and by this we not only suppresse this Truth,
lest it should trouble him, this is a great suppessing of the Truth, and by this we not only suppress this Truth,
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but we doe harden our owne hearts exceedingly; as in iron, when we quench it, we doe not only put out the fire, but harden the Iron:
but we do harden our own hearts exceedingly; as in iron, when we quench it, we do not only put out the fire, but harden the Iron:
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so when God stirs up many Truths (as it is in hearing the Word, in apprehension of death, in suffering some calamity in a good mood) the putting out of these doth harden the heart.
so when God stirs up many Truths (as it is in hearing the Word, in apprehension of death, in suffering Some calamity in a good mood) the putting out of these does harden the heart.
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Therefore, when a man shall have good purposes, and thinke with himselfe, I will now begin to be another man,
Therefore, when a man shall have good Purposes, and think with himself, I will now begin to be Another man,
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and to change my courses, and yet shall goe into ill company, such as it may be he hath kept before;
and to change my courses, and yet shall go into ill company, such as it may be he hath kept before;
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this is an evident suffocating of the Truth, a thing often spoken of, and blame me not that I speake of it againe;
this is an evident suffocating of the Truth, a thing often spoken of, and blame me not that I speak of it again;
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for it is the great quench-coale of Religion, a man cannot prosper therein, if he looke not to his company,
for it is the great quench-coal of Religion, a man cannot prosper therein, if he look not to his company,
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because it is as a continuall dropping on a fire-brand, which will be sure to put out the light,
Because it is as a continual dropping on a firebrand, which will be sure to put out the Light,
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and life and grace which one hath.
and life and grace which one hath.
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Chrysostome compares ill company to putting in of swine, when a man hath planted an Orchard with tender Plants,Chrysostom compares ill company to putting in of Swine, when a man hath planted an Orchard with tender Plants,
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when he hath sowed it, and the corne, or whatsoever it is, appeares, leave the hedge open,
when he hath sowed it, and the corn, or whatsoever it is, appears, leave the hedge open,
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and let the swine come in, and they will overturne all by the roots:
and let the Swine come in, and they will overturn all by the roots:
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So when we Ministers have sowed the Seed, and it begins to grow, a little to put forth,
So when we Ministers have sowed the Seed, and it begins to grow, a little to put forth,
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when ill company come in they spoile all, they marre all, they pull up all by the roots,
when ill company come in they spoil all, they mar all, they pull up all by the roots,
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so that we have lost our labour, it is indeed so effectuall to keepe downe the Seed,
so that we have lost our labour, it is indeed so effectual to keep down the Seed,
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and to make us imprison the Truth.
and to make us imprison the Truth.
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Againe, custome in sin, giving your selves liberty in any sin, that keepes downe the Truth, and nothing more.
Again, custom in since, giving your selves liberty in any since, that keeps down the Truth, and nothing more.
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Therefore, of all other things, you must know, nothing suppresses that Truth, that knowledge, those beginnings of Grace, those good motions in us so much as actuall sin,
Therefore, of all other things, you must know, nothing suppresses that Truth, that knowledge, those beginnings of Grace, those good motions in us so much as actual since,
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because it is quite contrary to it:
Because it is quite contrary to it:
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Fire is not quenched so much with any thing as with water, being quite contrary thereto;
Fire is not quenched so much with any thing as with water, being quite contrary thereto;
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and light is not hid so much in any thing as in darknesse. Take heed then that you be not led away with the deceitfulnesse of sin;
and Light is not hid so much in any thing as in darkness. Take heed then that you be not led away with the deceitfulness of since;
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you may thinke you shall be able to leave this sin afterwards, but it is not in your power to do so,
you may think you shall be able to leave this since afterwards, but it is not in your power to do so,
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for sin takes away the sense, and a great sinne weakens the faculty that should resist, it puts out the Truth,
for since Takes away the sense, and a great sin weakens the faculty that should resist, it puts out the Truth,
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because it is so directly contrary unto it. And herein you must observe a notable difference betweene men that live godly, and others;
Because it is so directly contrary unto it. And herein you must observe a notable difference between men that live godly, and Others;
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the godly when they fall into sin, it is so farre from putting out this Truth, that it helps it forward,
the godly when they fallen into since, it is so Far from putting out this Truth, that it helps it forward,
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for their fals doe but discover such sins, and so it causes them to search themselves, by which meanes they finde out that to be in them, which they never knew of before, it may be it is Covetousnesse,
for their falls doe but discover such Sins, and so it Causes them to search themselves, by which means they find out that to be in them, which they never knew of before, it may be it is Covetousness,
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or it may be Envy, one thing or other is discovered, and when it is discovered, there is a winnowing of themselves, they see there is drosse,
or it may be Envy, one thing or other is discovered, and when it is discovered, there is a winnowing of themselves, they see there is dross,
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and when they see it, they labour to purge it by repentance:
and when they see it, they labour to purge it by Repentance:
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It is quite contrary with the other the more they fall into sin, the more they suffocate the Truth, their falling into sin, gives sin more ground, it makes them more in love with sin, it is the more prevalent against them, the more they delight in it;
It is quite contrary with the other the more they fallen into since, the more they suffocated the Truth, their falling into since, gives since more ground, it makes them more in love with since, it is the more prevalent against them, the more they delight in it;
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so that every sin is like the Sea, getting ground of the Land, which they know not how to recover:
so that every since is like the Sea, getting ground of the Land, which they know not how to recover:
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So this is the fourth way by frequent quenching of good motions, by ill company,
So this is the fourth Way by frequent quenching of good motions, by ill company,
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and falling into sin, they doe harden their hearts, and so suffocate and quench this Truth.
and falling into since, they do harden their hearts, and so suffocated and quench this Truth.
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The fifth way is, when we doe not remove the impediments, which if they were taken away, the Truth would rise and shew it selfe, The fifth Way is, when we do not remove the impediments, which if they were taken away, the Truth would rise and show it self,
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for that is it, that keepes downe the Truth;
for that is it, that keeps down the Truth;
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God hath written it plaine enough on mens hearts, but when we let dust and soile lye on it, we cannot reade it:
God hath written it plain enough on men's hearts, but when we let dust and soil lie on it, we cannot read it:
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This Idlenesse and Lazinesse suffering these impediments to lye on you, to cover the Truth in you, is to with-hold the Truth.
This Idleness and Laziness suffering these impediments to lie on you, to cover the Truth in you, is to withhold the Truth.
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Therefore, Seneca hath a notion in this Case, though he was an Heathen;
Therefore, Senecca hath a notion in this Case, though he was an Heathen;
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the soule of man, were it free from passions and distractions, and were quiet, Truth should be seene clearely,
the soul of man, were it free from passion and distractions, and were quiet, Truth should be seen clearly,
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as you see a penny, or a stone in a cleare river, so Truth would appeare:
as you see a penny, or a stone in a clear river, so Truth would appear:
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Doe but remove the impediments that commonly rise from us, and which Satan injects, and this Truth will shew it selfe:
Do but remove the impediments that commonly rise from us, and which Satan injects, and this Truth will show it self:
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for these words (they with-hold the Truth) shew that the Truth is ready enough of it selfe to come forth.
for these words (they withhold the Truth) show that the Truth is ready enough of it self to come forth.
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Now there be certaine impediments which we remove not, and they are these two;
Now there be certain impediments which we remove not, and they Are these two;
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either businesse, and from thence proceeds feare, and care, and griefe, or else recreations, and the pleasures and joyes that come from them, one of these two are alway the impediments.
either business, and from thence proceeds Fear, and care, and grief, or Else recreations, and the pleasures and Joys that come from them, one of these two Are always the impediments.
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First, for businesse, when a man takes too much on him, even more than hee is able to weald,
First, for business, when a man Takes too much on him, even more than he is able to weald,
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or doth give himselfe to too much feare, and care, and griefe, which are contrary to this Truth,
or does give himself to too much Fear, and care, and grief, which Are contrary to this Truth,
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as Luke 1. it is the promise that wee should serve him in holinesse and righteousnesse all our dayes without feare:
as Lycia 1. it is the promise that we should serve him in holiness and righteousness all our days without Fear:
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But let a man be filled with carnall feare, it suppresseth the Truth, and keepes it downe.
But let a man be filled with carnal Fear, it suppresses the Truth, and keeps it down.
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So for Care, Philip. 4. Cast your care on God, for he careth for you;
So for Care, Philip. 4. Cast your care on God, for he Careth for you;
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and the peace of God which passeth all understanding, shall keepe your hearts and mindes in Christ Iesus: and the peace of God which passes all understanding, shall keep your hearts and minds in christ Iesus:
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The meaning is, if you will care for your owne matters, pester your selves with Cares and perplexities, it will interrupt your Communion with Christ Iesus, it will interrupt your peace,
The meaning is, if you will care for your own matters, pester your selves with Cares and perplexities, it will interrupt your Communion with christ Iesus, it will interrupt your peace,
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and if your peace, then your Communion with Christ; therefore he exhorts them to cast their care on Christ.
and if your peace, then your Communion with christ; Therefore he exhorts them to cast their care on christ.
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So for Griefe, it is a great hinderance, the Israelites could not hearken to Moses for the anguish of their hearts,
So for Grief, it is a great hindrance, the Israelites could not harken to Moses for the anguish of their hearts,
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and he that minds things too much, pierceth himselfe thorow with sorrowes, this was the thing that suffocated the third ground, they were kept downe, partly with care, and partly with divers lusts:
and he that minds things too much, pierces himself thorough with sorrows, this was the thing that suffocated the third ground, they were kept down, partly with care, and partly with diverse Lustiest:
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Martha was troubled with many things: Therefore take heed of too much businesse, or intending it too much, or inordinately.Martha was troubled with many things: Therefore take heed of too much business, or intending it too much, or inordinately.
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Secondly, Sports, Pleasures, and Recreations, things wherein men delight too much, these are impediments to the Truth,
Secondly, Sports, Pleasures, and Recreations, things wherein men delight too much, these Are impediments to the Truth,
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if any of these get predominancie in your mindes, they hinder this Truth, if you will set it at liberty, remove this impediment;
if any of these get predominancy in your minds, they hinder this Truth, if you will Set it At liberty, remove this impediment;
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divers lusts keepe it downe, as cares, as we may see in the third ground: And Esay 1. Woe be to you that laugh ;
diverse Lustiest keep it down, as Cares, as we may see in the third ground: And Isaiah 1. Woe be to you that laugh;
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If there were not something in this inordinate mirth and jollity that keepes downe the Truth,
If there were not something in this inordinate mirth and jollity that keeps down the Truth,
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why should that be added? and the removall of these Impediments is of great consequence.
why should that be added? and the removal of these Impediments is of great consequence.
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For there may be many hundreds of men which, perhaps, have not so ill meanings with them,
For there may be many hundreds of men which, perhaps, have not so ill meanings with them,
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yet are carried away with the tract of vanity, that are not so opposite to the Truth,
yet Are carried away with the tract of vanity, that Are not so opposite to the Truth,
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as forgetfull of it, that doe not so much resist it, as neglect it, that yet keepe downe the truth.
as forgetful of it, that do not so much resist it, as neglect it, that yet keep down the truth.
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These men partly busied with cares, partly intent on pleasures, death shall come upon them as a theefe in the night,
These men partly busied with Cares, partly intent on pleasures, death shall come upon them as a thief in the night,
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and shall lead them captive to hell, because they held this Truth captive, which had they set at liberty, it would have set them at liberty, free from death and condemnation: That is the fifth Case.
and shall led them captive to hell, Because they held this Truth captive, which had they Set At liberty, it would have Set them At liberty, free from death and condemnation: That is the fifth Case.
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The sixth Case wherein they with-hold this Truth in unrighteousnesse, is, when they have it,
The sixth Case wherein they withhold this Truth in unrighteousness, is, when they have it,
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and doe not use it, and communicate it to the good of others, and herein many faile:
and do not use it, and communicate it to the good of Others, and herein many fail:
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As first, Ministers that have their charge, yet doe either Non residere, or segniter residere ; but that concernes not this Auditory:
As First, Ministers that have their charge, yet do either Non residere, or segniter residere; but that concerns not this Auditory:
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Therefore I will not meddle with it; but it concernes not only them, but common Christians likewise:
Therefore I will not meddle with it; but it concerns not only them, but Common Christians likewise:
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When men are converted, a charge lyes on them to endevour to convert their brethren, they should labour to use this Truth, to kindle it in others, the neglect thereof is a suppressing of it;
When men Are converted, a charge lies on them to endeavour to convert their brothers, they should labour to use this Truth, to kindle it in Others, the neglect thereof is a suppressing of it;
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for there is a charge laid upon them, that according to their measure, in their sphere, according to their callings, they should endevour as much as they can to enlarge this Truth:
for there is a charge laid upon them, that according to their measure, in their sphere, according to their callings, they should endeavour as much as they can to enlarge this Truth:
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So likewise masters of families are bound to doe it, shall hee bee worse than an Infidell, that provides not food for his family,
So likewise Masters of families Are bound to do it, shall he be Worse than an Infidel, that provides not food for his family,
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and shall it not be a greater sin in him that provides not spirituall food? doth it not concerne him in private,
and shall it not be a greater since in him that provides not spiritual food? does it not concern him in private,
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as well as the Minister in publike? Was it not that which God tooke speciall notice of in Abraham, I will not hide it from Abraham,
as well as the Minister in public? Was it not that which God took special notice of in Abraham, I will not hide it from Abraham,
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for hee will instruct his family, and his sonnes, and they shall know the wayes of the LORD:for he will instruct his family, and his Sons, and they shall know the ways of the LORD:
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Therefore, when they neglect this Charge, they with-hold the Truth in unrighteousnesse:
Therefore, when they neglect this Charge, they withhold the Truth in unrighteousness:
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So Patrons of livings, if they doe not their part to bring faithfull labourers into the Vineyard,
So Patrons of livings, if they do not their part to bring faithful labourers into the Vineyard,
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and uphold them when they are there, they with-hold the Truth in unrighteousnesse ;
and uphold them when they Are there, they withhold the Truth in unrighteousness;
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for they hinder it, though it bee not their calling properly to bring forth fruit (for that is the Ministers) yet it is their part to uphold them:
for they hinder it, though it be not their calling properly to bring forth fruit (for that is the Ministers) yet it is their part to uphold them:
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It is the Vine that brings forth the Grapes, but the Proppe is to hold it up:
It is the Vine that brings forth the Grapes, but the Prop is to hold it up:
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So it is the office of Patrons to sustaine Ministers in the Lords Vineyard: Likewise Lawyers and Advocates have a charge to minister the Truth, not to cloake it:
So it is the office of Patrons to sustain Ministers in the lords Vineyard: Likewise Lawyers and Advocates have a charge to minister the Truth, not to cloak it:
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It is the office of Iustice, to rectifie the Truth, and not to adulterate it,
It is the office of justice, to rectify the Truth, and not to adulterate it,
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but to informe rightly, and properly, when they doe not discover the Truth, they doe with-hold the Truth,
but to inform rightly, and properly, when they do not discover the Truth, they do withhold the Truth,
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if they should not labour to doe that, it were a hurtfull calling;
if they should not labour to do that, it were a hurtful calling;
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but there is no calling that is not for the benefit of men, but if it be thus used to conceale the Truth, it were hurtfull, and not usefull:
but there is no calling that is not for the benefit of men, but if it be thus used to conceal the Truth, it were hurtful, and not useful:
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so likewise they that be Governours, Iustices of Peace in the Countrey, they with-hold this Truth,
so likewise they that be Governors, Justices of Peace in the Country, they withhold this Truth,
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if they performe not their duties diligently for this Truth:
if they perform not their duties diligently for this Truth:
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As it is committed to us Ministers to preach it, so it is committed to you, that are Governours, to bring men into the obedience of it, you are to goe your way by the Sword,
As it is committed to us Ministers to preach it, so it is committed to you, that Are Governors, to bring men into the Obedience of it, you Are to go your Way by the Sword,
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and by your Authority, for it is committed to your keeping, as it is said of the great Magistrate, he is Custos utriusque tabulae ;
and by your authority, for it is committed to your keeping, as it is said of the great Magistrate, he is Custos utriusque tabulae;
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you must looke that Truth have his progresse, as well as that the Common-wealth suffers no detriment:
you must look that Truth have his progress, as well as that the Commonwealth suffers no detriment:
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Therefore let not your Authority lye as a Sword in a scabbard, but let it be kept sharpe, to cut downe Popery,
Therefore let not your authority lie as a Sword in a scabbard, but let it be kept sharp, to Cut down Popery,
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and whatsoever is an Impediment to this Truth, and thinke it no small thing to neglect it;
and whatsoever is an Impediment to this Truth, and think it no small thing to neglect it;
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for whatsoever sinnes are committed, which you have Authority to restraine, these sinnes are put on your reckoning:
for whatsoever Sins Are committed, which you have authority to restrain, these Sins Are put on your reckoning:
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Looke on the first Epistle of Timothy, the fifth Chapter, and the two and twentieth verse, Lay hands on no man suddenly (saith the Apostle) and be not partakers of another mans sinnes:
Look on the First Epistle of Timothy, the fifth Chapter, and the two and twentieth verse, Lay hands on no man suddenly (Says the Apostle) and be not partakers of Another men Sins:
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If any be under thee whom thou hast to doe with, if thou doest not bring him in,
If any be under thee whom thou hast to do with, if thou dost not bring him in,
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and restraine him, thou art partaker of his sinnes; you know what was said to Ahab, Thy life shall goe for his life ;
and restrain him, thou art partaker of his Sins; you know what was said to Ahab, Thy life shall go for his life;
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and you know that not to strike the Nocent, is as abominable in Gods sight, as to strike the Innocent:
and you know that not to strike the Nocent, is as abominable in God's sighed, as to strike the Innocent:
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Therefore take heed of neglecting it, whether it be out of feare, (as that is one Impediment) or out of negligence, Rom. 12.8. Let them that rule doe it diligently;
Therefore take heed of neglecting it, whither it be out of Fear, (as that is one Impediment) or out of negligence, Rom. 12.8. Let them that Rule do it diligently;
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let them that give Almes doe it cheerefully: let them that give Alms do it cheerfully:
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As if that were a thing wherein givers are too blame, that they doe it not cheerefully and diligently:
As if that were a thing wherein givers Are too blame, that they do it not cheerfully and diligently:
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Therefore be you diligent in your places, to set the Truth at liberty, to bring men into subjection to it, so farre as may be:
Therefore be you diligent in your places, to Set the Truth At liberty, to bring men into subjection to it, so Far as may be:
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And so much shall serve for this, being the sixth Case.
And so much shall serve for this, being the sixth Case.
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Now the seventh and last case, is, when we know these Truths of God, and doe not professe them,
Now the seventh and last case, is, when we know these Truths of God, and do not profess them,
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when God kindled a light, and you put it under a bushell:
when God kindled a Light, and you put it under a bushel:
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When God worketh Grace in any mans heart, his Intent is, it should shine forth to the eyes of others, you must not shut up the windowes, that no body may see;
When God works Grace in any men heart, his Intent is, it should shine forth to the eyes of Others, you must not shut up the windows, that no body may see;
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if you doe, whatsoever your respects be; you with-hold the Truth in unrighteousnesse:
if you do, whatsoever your respects be; you withhold the Truth in unrighteousness:
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He that shall know the Truth, and out of feare shall not professe it openly, this feare is a sinne,
He that shall know the Truth, and out of Fear shall not profess it openly, this Fear is a sin,
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and hee that with-holds it out of that respect, with-holds it in unrighteousnesse ;
and he that withholds it out of that respect, withholds it in unrighteousness;
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It is that which GOD requires of necessity, With the heart wee beleeve, and with the mouth we confesse to Salvation, GOD requires the one as well as the other;
It is that which GOD requires of necessity, With the heart we believe, and with the Mouth we confess to Salvation, GOD requires the one as well as the other;
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this is that, that shut out the Pharisees, the chiefe men among the Rulers that beleeved, they durst not confesse him for feare of the Pharisees, you shall see a brand set on them, they lost their soules for it.
this is that, that shut out the Pharisees, the chief men among the Rulers that believed, they durst not confess him for Fear of the Pharisees, you shall see a brand Set on them, they lost their Souls for it.
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Therefore doe not say a man may keepe Religion to himselfe, may have a good minde,
Therefore do not say a man may keep Religion to himself, may have a good mind,
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and bee devout in secret, and that to bring it to view is hypocrisie, it is not so, it is a false opinion;
and be devout in secret, and that to bring it to view is hypocrisy, it is not so, it is a false opinion;
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In doing so, you robbe GOD of his glory, and your selves of salvation:
In doing so, you rob GOD of his glory, and your selves of salvation:
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It it the bearing witnesse to the Truth, which you are bound unto, and you cannot have this Truth in you,
It it the bearing witness to the Truth, which you Are bound unto, and you cannot have this Truth in you,
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but it will appeare, Grace cannot bee concealed, it cannot be hidde;
but it will appear, Grace cannot be concealed, it cannot be hid;
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and if it could, yet you must know that the very concealing of this Truth, puts an imputation on it;
and if it could, yet you must know that the very concealing of this Truth, puts an imputation on it;
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for wee conceale nothing but what wee are ashamed of, and shame implyes (you know) that there is something amisse;
for we conceal nothing but what we Are ashamed of, and shame Implies (you know) that there is something amiss;
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so that though you little thinke of it, this concealing of the Truth, this hiding of it, is a degree to blasphemie, it layes an imputation on the HOLY GHOST,
so that though you little think of it, this concealing of the Truth, this hiding of it, is a degree to blasphemy, it lays an imputation on the HOLY GHOST,
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for it doth on the Light and Truth which is an effect of the HOLY GHOST:
for it does on the Light and Truth which is an Effect of the HOLY GHOST:
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Therefore know GOD desires both, hee will have the inside cleane, and the outside too;
Therefore know GOD Desires both, he will have the inside clean, and the outside too;
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Indeed, if the inside be cleane, the outside will bee so also, but it is not true on the contrary;
Indeed, if the inside be clean, the outside will be so also, but it is not true on the contrary;
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A man may have a cleane outside, as in Matthew the three and twentieth Chapter, Make the inside cleane, that the outside may bee cleane also:
A man may have a clean outside, as in Matthew the three and twentieth Chapter, Make the inside clean, that the outside may be clean also:
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The meaning is, If a man have a cleane inside, it is not possible but a cleane outside will follow:
The meaning is, If a man have a clean inside, it is not possible but a clean outside will follow:
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It is true, there may bee leaves, and no fruit, but there can bee no fruit, but there will beleaves;
It is true, there may be leaves, and no fruit, but there can be no fruit, but there will believes;
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many counterfeit peeces may looke yellow, but there is no Gold but it lookes yellow:
many counterfeit Pieces may look yellow, but there is no Gold but it looks yellow:
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Doe not say then it is hypocrisie, in them that professe Religion, for they would not take the profession of these things to themselves,
Do not say then it is hypocrisy, in them that profess Religion, for they would not take the profession of these things to themselves,
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but that they see a beauty, and excellencie in them. Therefore consider it, and know there lyes a necessity on you;
but that they see a beauty, and excellency in them. Therefore Consider it, and know there lies a necessity on you;
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do you think it unequall that God should be ashamed of you, and will you be ashamed of him? Is he such a Father that his children should bee ashamed of him? or such a Master as we should be ashamed to weare his Livery? Doe this to earthly Masters,
do you think it unequal that God should be ashamed of you, and will you be ashamed of him? Is he such a Father that his children should be ashamed of him? or such a Master as we should be ashamed to wear his Livery? Do this to earthly Masters,
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and see how they will take it:
and see how they will take it:
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Indeed if there were not some losse to men in undertaking this profession, wee need not spend so much time to presse men to it,
Indeed if there were not Some loss to men in undertaking this profession, we need not spend so much time to press men to it,
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but there is a losse in professing the Truth;
but there is a loss in professing the Truth;
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you may lose many friends, and procure many enemies, undergoe many crosses, lose many benefits and preferments, which you might have had, this CHRIST tells you before-hand,
you may loose many Friends, and procure many enemies, undergo many Crosses, loose many benefits and preferments, which you might have had, this CHRIST tells you beforehand,
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but if you love him, you must deny your selves in these.
but if you love him, you must deny your selves in these.
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They breed an emnity in men, instance that place of Ahab, Hast thou found mee, Oh mine enemie? And am I your enemie,
They breed an Enmity in men, instance that place of Ahab, Hast thou found me, O mine enemy? And am I your enemy,
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because I tell you the Truth? All men shall hate you for my Names sake: Because I tell you the Truth? All men shall hate you for my Names sake:
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And the more the Truth appeares, the greater is the hatred, because the object of hatred is greater.
And the more the Truth appears, the greater is the hatred, Because the Object of hatred is greater.
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But, if you object what is the reason Peter saith, 1 Pet. 3.13. Will any man deny to follow that which is good? But, if you Object what is the reason Peter Says, 1 Pet. 3.13. Will any man deny to follow that which is good?
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I answer, There is a double good, and that is profitable to man, as to be Iust, Meeke, Gentle, Patient, ready to doe good; I answer, There is a double good, and that is profitable to man, as to be Just, Meek, Gentle, Patient, ready to do good;
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in a word, all goodnesse of this kinde men will love you for;
in a word, all Goodness of this kind men will love you for;
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but there is another thing in Religion, and that is practice of true Righteousnesse, and Holinesse, and that crosses men:
but there is Another thing in Religion, and that is practice of true Righteousness, and Holiness, and that Crosses men:
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Therefore Saint Peter addes, Blessed are yee, if yee suffer for righteousnesse sake:
Therefore Saint Peter adds, Blessed Are ye, if ye suffer for righteousness sake:
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As if he had said, though for your goodnesse men love you, yet for your righteousnesse you must suffer persecution;
As if he had said, though for your Goodness men love you, yet for your righteousness you must suffer persecution;
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therefore that must be made account of before-hand and you must be ready to beare it:
Therefore that must be made account of beforehand and you must be ready to bear it:
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So much shall serve to set downe the Cases, Wherewith men with-hold this Truth in unrighteousnesse.
So much shall serve to Set down the Cases, Wherewith men withhold this Truth in unrighteousness.
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Fourthly, if there bee such a Truth made knowne to us by God himselfe, then in the observing of this Truth, looke for happinesse, in the transgressing of it expect misery, ruine and destruction:
Fourthly, if there be such a Truth made known to us by God himself, then in the observing of this Truth, look for happiness, in the transgressing of it expect misery, ruin and destruction:
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If God that is the Governour, the Summum bonum, shall appoint the Truth, and set man a Law, whatsoever that Law is, in observing of that Law, there is happinesse:
If God that is the Governor, the Summum bonum, shall appoint the Truth, and Set man a Law, whatsoever that Law is, in observing of that Law, there is happiness:
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It is so with every creature, he hath given every creature a Law, and so long as he keeps to that, he is in a good condition and state:
It is so with every creature, he hath given every creature a Law, and so long as he keeps to that, he is in a good condition and state:
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Now the Law given to us is this Truth, in observing it thou shalt keepe thy life, thy happinesse;
Now the Law given to us is this Truth, in observing it thou shalt keep thy life, thy happiness;
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take heed, therefore, of departing from it, whensoever a man departs from it he is deceived,
take heed, Therefore, of departing from it, whensoever a man departs from it he is deceived,
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and no man will willingly be deceived.
and no man will willingly be deceived.
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But, you will say, a man is not deceived in sin, for I know it is a sin.
But, you will say, a man is not deceived in since, for I know it is a since.
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Yes, in this thou art deceived, no man commits a sinne, but at that time he thinkes it better that he commit it,
Yes, in this thou art deceived, no man commits a sin, but At that time he thinks it better that he commit it,
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and worse that he abstaine from it, and in this thou art deceived:
and Worse that he abstain from it, and in this thou art deceived:
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Goe thorow all the Scripture, and finde any one sinne there recorded, and see if the party bee not a loser:
Go thorough all the Scripture, and find any one sin there recorded, and see if the party be not a loser:
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Goe to Ieroboam, did hee not lose his Kingdome by that, by which he thought to save it:
Go to Jeroboam, did he not loose his Kingdom by that, by which he Thought to save it:
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Goe to Iudas, to Gehezi, was it not his ruine ▪ I say, every man is deceived;
Go to Iudas, to Gehazi, was it not his ruin ▪ I say, every man is deceived;
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as it was said of Eve, Eve was deceived ;
as it was said of Eve, Eve was deceived;
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so it may b• said of all the sons of Adam, when they commi• a sin they are deceived.
so it may b• said of all the Sons of Adam, when they commi• a since they Are deceived.
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But if you object, Adam was not deceived ▪ 1 Tim. 2. The woman was deceived, but the man was not.
But if you Object, Adam was not deceived ▪ 1 Tim. 2. The woman was deceived, but the man was not.
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I answer, the meaning is, there is an immediate deceiving, when a man is meerely coozened, I answer, the meaning is, there is an immediate deceiving, when a man is merely cozened,
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because there is a fault in his reason, and for that mistakes a thing, and so was Eve onely deceived, shee being the weaker:
Because there is a fault in his reason, and for that mistakes a thing, and so was Eve only deceived, she being the Weaker:
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But there is a second kinde, when a man is not immediately deceived, but transported by a lust, and that was Adams Case;
But there is a second kind, when a man is not immediately deceived, but transported by a lust, and that was Adams Case;
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and that lust arises from deceit:
and that lust arises from deceit:
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Suppose it be a lust of envie that transports a man to a sinne, although that doth not immediately deceive,
Suppose it be a lust of envy that transports a man to a sin, although that does not immediately deceive,
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yet this (as all sinnes) arises from Errour.
yet this (as all Sins) arises from Error.
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Therefore when any temptation comes, see if it be a sinne, if it be a sinne, be sure thou art deceived,
Therefore when any temptation comes, see if it be a sin, if it be a sin, be sure thou art deceived,
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and though thou canst not find out the deceit, yet remember it is there, Ephes. 4. you shall finde these put together, The old man is corrupt through lusts proceeding from deceit,
and though thou Canst not find out the deceit, yet Remember it is there, Ephesians 4. you shall find these put together, The old man is corrupt through Lustiest proceeding from deceit,
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and be renewed in the spirit of your mindes after the Image of God in holinesse and righteousnesse, which comes from the Spirit of Truth, you shall finde there is not a lust but it comes from deceit,and be renewed in the Spirit of your minds After the Image of God in holiness and righteousness, which comes from the Spirit of Truth, you shall find there is not a lust but it comes from deceit,
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and not any holinesse, but it comes from a rectifying of the Apprehension and from Truth;
and not any holiness, but it comes from a rectifying of the Apprehension and from Truth;
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for in these two things (marke it) the Image of God and Satan consist:
for in these two things (mark it) the Image of God and Satan consist:
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The Image of God consists not onely in holinesse, but in truth; therefore the Image of God is renewed in holinesse proceeding from Truth:
The Image of God consists not only in holiness, but in truth; Therefore the Image of God is renewed in holiness proceeding from Truth:
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As on the contrary side the old man doth not only stand in lusts, but in deceit, from whence the lust comes.
As on the contrary side the old man does not only stand in Lustiest, but in deceit, from whence the lust comes.
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Therefore take heed of that deceit, and know this, when any sinne is committed, it is contrary to Truth, to the Law, to this knowledge,
Therefore take heed of that deceit, and know this, when any sin is committed, it is contrary to Truth, to the Law, to this knowledge,
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and let that be an Argument against it. I cannot stand to presse it more: So much shall serve for this point.
and let that be an Argument against it. I cannot stand to press it more: So much shall serve for this point.
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The end of the Eighth Sermon.
The end of the Eighth Sermon.
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CERTAINE SERMONS VPON HVMILIATION. The Ninth SERMON. ROMANS 1.19, 20.
CERTAIN SERMONS UPON HUMILIATION. The Ninth SERMON. ROMAN 1.19, 20.
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Forasmuch as that which may be knowne of God, is manifest in them, for God hath shewed it unto them.
Forasmuch as that which may be known of God, is manifest in them, for God hath showed it unto them.
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For the invisible things of him, that is, his eternall power and God-head are clearly seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse.
For the invisible things of him, that is, his Eternal power and Godhead Are clearly seen by the creation of the world, being considered in his works, to the intent that they should be without excuse.
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THe third point then which now remains to be handled, is this, There is so much revealed to every man, as will make him inexcusable, we see the words are cleare, GOD hath made it knowne to them by the Creation, by his workes, to the intent they should be without excuse ;
THe third point then which now remains to be handled, is this, There is so much revealed to every man, as will make him inexcusable, we see the words Are clear, GOD hath made it known to them by the Creation, by his works, to the intent they should be without excuse;
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or if you will translate it, so that they are without excuse, the words will beare either.
or if you will translate it, so that they Are without excuse, the words will bear either.
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There is so much revealed then, as will make every man inexcusable: For the manifestation of this Truth, goe no further than this Chapter.
There is so much revealed then, as will make every man inexcusable: For the manifestation of this Truth, go no further than this Chapter.
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First, consider, God hath made himselfe knowne to every man by his workes of Creation, this is the booke every man may reade, this is exposed to every mans eye, it is a language which every man understands.
First, Consider, God hath made himself known to every man by his works of Creation, this is the book every man may read, this is exposed to every men eye, it is a language which every man understands.
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Secondly, you shall see what they doe, they did not glorifie him as GOD, neither were thankfull,
Secondly, you shall see what they do, they did not Glorify him as GOD, neither were thankful,
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but became vaine in their imaginations, and their foolish hearts were full of darknesse, that is their carriage towards God.
but became vain in their Imaginations, and their foolish hearts were full of darkness, that is their carriage towards God.
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Thirdly, when God doth behold this carriage in them, he gives them up to a reprobate sense, to vile affections, to their hearts lusts, till they be full of all unrighteousnesse,
Thirdly, when God does behold this carriage in them, he gives them up to a Reprobate sense, to vile affections, to their hearts Lustiest, till they be full of all unrighteousness,
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as it is expressed in the latter end of the Chapter, because they regarded not to know God, he delivered them up to a reprobate minde, to doe things uncomely, being full of all unrighteousnesse.
as it is expressed in the latter end of the Chapter, Because they regarded not to know God, he Delivered them up to a Reprobate mind, to do things uncomely, being full of all unrighteousness.
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And if you marke this prophecie, you shall see how God is excused, and how all the world is inexcusable:
And if you mark this prophecy, you shall see how God is excused, and how all the world is inexcusable:
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First, God did that which was sufficient on his part, he made himselfe knowne. Secondly, they did wilfully and stubbornely despise this knowledge, they regarded not to know God,
First, God did that which was sufficient on his part, he made himself known. Secondly, they did wilfully and stubbornly despise this knowledge, they regarded not to know God,
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nor practised according to knowledge, but provoked him with their sinnes, and became vaine, making no conscience of offending him:
nor practised according to knowledge, but provoked him with their Sins, and became vain, making no conscience of offending him:
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Then comes in this in the third place, they are delivered up to a reprobate sense,
Then comes in this in the third place, they Are Delivered up to a Reprobate sense,
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so as they cannot heale themselves, they are brought to an irrecoverable state, as a man in quicke sands that goes deeper and deeper,
so as they cannot heal themselves, they Are brought to an irrecoverable state, as a man in quick sands that Goes Deeper and Deeper,
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and knowes not how to get out, they are given up to vile affections, so as they cannot loose themselves out of the bands of the Devill, but marke the progresse:
and knows not how to get out, they Are given up to vile affections, so as they cannot lose themselves out of the bans of the devil, but mark the progress:
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First, God reveales himselfe, then they provoke him by precedent sinnes, then he gave them up to these affections.
First, God reveals himself, then they provoke him by precedent Sins, then he gave them up to these affections.
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But to open the point at large, and to shew the excuses men have, and their weaknesse,
But to open the point At large, and to show the excuses men have, and their weakness,
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and how they are taken away, and then it will be evident that all men are inexcusable.
and how they Are taken away, and then it will be evident that all men Are inexcusable.
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The first pretence men have, is that they know not God, they are not acquainted with him, they are ignorant of his wayes: The First pretence men have, is that they know not God, they Are not acquainted with him, they Are ignorant of his ways:
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That is easily answered, that they that know him least, yet have so much knowledge as will make them inexcusable:
That is Easily answered, that they that know him least, yet have so much knowledge as will make them inexcusable:
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They that have onely beene acquainted with the Creation of the world, salvage men that never heard the Word, that were never acquainted with the Scripture, They that have only been acquainted with the Creation of the world, salvage men that never herd the Word, that were never acquainted with the Scripture,
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yet these know God, for God hath manifested himselfe to them.
yet these know God, for God hath manifested himself to them.
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This I proved at large in the former point, so that no man can deny but he knowes God, that is, that there is a God,
This I proved At large in the former point, so that no man can deny but he knows God, that is, that there is a God,
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and this very thing, if no more, is enough to make them inexcusable, for they knew God,
and this very thing, if no more, is enough to make them inexcusable, for they knew God,
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but glorified him not as God:
but glorified him not as God:
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when such a man knowes there is an almighty power, by his naturall wit, hee is able to deduce,
when such a man knows there is an almighty power, by his natural wit, he is able to deduce,
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if there be a God, I must behave my selfe well towards him, I must feare him as God, I must be affected to him as God, I must worship him with all reverence as God;
if there be a God, I must behave my self well towards him, I must Fear him as God, I must be affected to him as God, I must worship him with all Reverence as God;
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but the most ignorant man confesses there is a God, no Nation denyes it, but how farre are they from glorifying him as God? from carrying themselves towards him,
but the most ignorant man Confesses there is a God, no nation Denies it, but how Far Are they from glorifying him as God? from carrying themselves towards him,
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as it becomes men to carry themselves towards an Almightie God maker of heaven and earth.
as it becomes men to carry themselves towards an Almighty God maker of heaven and earth.
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But secondly, the second pretence is, but God requires more of mee than that, if that were enough to know God, that there is an invisible God, to acknowledge the Deity and eternall Power, it were well, but God requires more.
But secondly, the second pretence is, but God requires more of me than that, if that were enough to know God, that there is an invisible God, to acknowledge the Deity and Eternal Power, it were well, but God requires more.
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To this I answer, God requires no more of any man than either he doth know, or might have knowne; To this I answer, God requires no more of any man than either he does know, or might have known;
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goe thorow the whole Vniverse, all men of the world that are or have beene,
go thorough the Whole Universe, all men of the world that Are or have been,
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and I say, God requires of no man more than either he doth know, or might have knowne:
and I say, God requires of no man more than either he does know, or might have known:
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I put that in, because there be many men that might know more than they doe, spoken of 2 Pet. 3.5. Some there are that are willingly ignorant:
I put that in, Because there be many men that might know more than they do, spoken of 2 Pet. 3.5. some there Are that Are willingly ignorant:
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He meaneth men that are willingly ignorant of some things, but it is all one as if they knew them.
He means men that Are willingly ignorant of Some things, but it is all one as if they knew them.
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And this makes men of this Nation inexcusable, as your ignorant Countrey-people, who though they know nothing,
And this makes men of this nation inexcusable, as your ignorant Country people, who though they know nothing,
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yet because they might have knowne, they are as inexcusable as if they had knowne as much as any;
yet Because they might have known, they Are as inexcusable as if they had known as much as any;
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for though every Parish have not a preaching Minister, (which is a thing much to be wished) yet there is no Countrey but some light is set up in it, whither they may resort if they will,
for though every Parish have not a preaching Minister, (which is a thing much to be wished) yet there is no Country but Some Light is Set up in it, whither they may resort if they will,
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and this will make them inexcusable:
and this will make them inexcusable:
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So they that live under much meanes, that are ever learning, and never come to the knowledge of the Truth,
So they that live under much means, that Are ever learning, and never come to the knowledge of the Truth,
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and so have brought a sottishnesse on themselves, they are inexcusable, because themselves are the cause of their not profiting,
and so have brought a sottishness on themselves, they Are inexcusable, Because themselves Are the cause of their not profiting,
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as a man that is drunke, though he is not able to understand the commands of his Master,
as a man that is drunk, though he is not able to understand the commands of his Master,
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yet because he was the first Author of the drunkennesse, (which caused such sottishnesse) he is inexcusable;
yet Because he was the First Author of the Drunkenness, (which caused such sottishness) he is inexcusable;
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so they that neglect the Word, or when the Word enters not into the heart,
so they that neglect the Word, or when the Word enters not into the heart,
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because men delight not in it, (as you shall finde these put together, Prov. 2.10. When wisdome enters into thy soule, and knowledge delights thee ) when the cause that men profit not, is because they delight in other things, the streame runnes another way;
Because men delight not in it, (as you shall find these put together, Curae 2.10. When Wisdom enters into thy soul, and knowledge delights thee) when the cause that men profit not, is Because they delight in other things, the stream runs Another Way;
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and so as the Sunne puts out fire, and the outward heat extinguisheth the inward heat,
and so as the Sun puts out fire, and the outward heat extinguisheth the inward heat,
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so they doe drive out the Word by divers lusts, when they might have abstained from those other delights,
so they do drive out the Word by diverse Lustiest, when they might have abstained from those other delights,
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and have attended to the Word with more diligence, they are inexcusable:
and have attended to the Word with more diligence, they Are inexcusable:
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So that God requires no more of any man, than either he doth know, or might have knowne.
So that God requires no more of any man, than either he does know, or might have known.
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The third pretence is, and that is greater than the other two, I but wee have no ability to performe the things wee doe know.
The third pretence is, and that is greater than the other two, I but we have no ability to perform the things we do know.
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That every man is ready to say, Who is able to practice according to his knowledge? That every man is ready to say, Who is able to practice according to his knowledge?
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To this I answer, It is false, there is ability in every man to do according to that he knows; To this I answer, It is false, there is ability in every man to do according to that he knows;
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for so farre as light goes, so farre there is ability in the will and affections to follow that light;
for so Far as Light Goes, so Far there is ability in the will and affections to follow that Light;
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there is a common light in men that are in state of unregeneration (indeed sanctifying light they have not) and they are able to goe as farre as their light goes,
there is a Common Light in men that Are in state of unregeneration (indeed sanctifying Light they have not) and they Are able to go as Far as their Light Goes,
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and I will appeale to any mans experience, let him looke backe to the course of his life,
and I will appeal to any men experience, let him look back to the course of his life,
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and examine himselfe, was there ever any particular action in all thy life, from which thou wast so hindered, that thou canst say thou couldest not doe it? was there ever any particular sinne, of which thou couldst say, this sinne I could not abstaine from? And howsoever we may make it a matter of dispute in the Schools;
and examine himself, was there ever any particular actium in all thy life, from which thou wast so hindered, that thou Canst say thou Couldst not do it? was there ever any particular sin, of which thou Couldst say, this sin I could not abstain from? And howsoever we may make it a matter of dispute in the Schools;
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yet the worst man, one in whom we may thinke corruption of nature to be most strong,
yet the worst man, one in whom we may think corruption of nature to be most strong,
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when he comes to die, he doth not excuse himselfe, but acknowledge he is guilty.
when he comes to die, he does not excuse himself, but acknowledge he is guilty.
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If you consider the nature of liberty, there a spontaneity in beasts, by which they are carried to that which their appetite desires,
If you Consider the nature of liberty, there a spontaneity in beasts, by which they Are carried to that which their appetite Desires,
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but that is not Liberum, though Spontaneum: But when a reasonable creature lookes on a thing as Elegibile or non Elegibile, and not only so,
but that is not Liberum, though Spontaneous: But when a reasonable creature looks on a thing as Elegibile or non Elegibile, and not only so,
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but is able to reason on both sides, is able to see arguments for both, that makes it differ from Spontaneity,
but is able to reason on both sides, is able to see Arguments for both, that makes it differ from Spontaneity,
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when there is no outer impediment, when you may take or refuse it, when you have Arguments to reason,
when there is no outer impediment, when you may take or refuse it, when you have Arguments to reason,
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and see the commodity and discommodity of it, your will is now free, so that I may truly affirme every man hath a free-will to doe that,
and see the commodity and discommodity of it, your will is now free, so that I may truly affirm every man hath a freewill to do that,
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for the not doing of which he is condemned; marke it.
for the not doing of which he is condemned; mark it.
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But you will object, I but a man is condemned for not beleeving, for not turning to God,
But you will Object, I but a man is condemned for not believing, for not turning to God,
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for not having his heart changed, for not being a new Creature, but these no man hath power to doe;
for not having his heart changed, for not being a new Creature, but these no man hath power to do;
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therefore a man is condemned for something which he is not able to doe. To this I answer, It is true, a man hath not power to performe these,
Therefore a man is condemned for something which he is not able to do. To this I answer, It is true, a man hath not power to perform these,
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but yet withall, I say, he hath power to doe those things, upon the neglect of which, God denyes him ability to beleeve and repent:
but yet withal, I say, he hath power to do those things, upon the neglect of which, God Denies him ability to believe and Repent:
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So that, it is true, though a man cannot beleeve and repent, and neverthelesse for this is condemned;
So that, it is true, though a man cannot believe and Repent, and nevertheless for this is condemned;
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yet withall take this with you, there be many precedent Acts, which a man hath in his liberty to doe,
yet withal take this with you, there be many precedent Acts, which a man hath in his liberty to do,
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or not to doe, by which he tyes God, and deserves this Iustly, that God should leave him to himselfe,
or not to do, by which he ties God, and deserves this Justly, that God should leave him to himself,
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and deny him ability of beleeving and repenting, which as a necessary duty lyes on him:
and deny him ability of believing and repenting, which as a necessary duty lies on him:
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So that though a man hath no ability to doe this, yet he hath ability to abstaine from the things, by the which he provoks God to anger,
So that though a man hath no ability to do this, yet he hath ability to abstain from the things, by the which he provokes God to anger,
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and by which he deserves this at his hands, not to be able to beleeve, &c. For proofe goe to this Chapter, They knew God, but they glorified him not as God,
and by which he deserves this At his hands, not to be able to believe, etc. For proof go to this Chapter, They knew God, but they glorified him not as God,
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therefore (they having not done the precedent Acts which they should have done) saith the Text, God gave them up to their lusts: Therefore (they having not done the precedent Acts which they should have done) Says the Text, God gave them up to their Lustiest:
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He tooke away all ability to repent, he deprived them of all the sparkles of common grace and knowledge which before they had,
He took away all ability to Repent, he deprived them of all the sparkles of Common grace and knowledge which before they had,
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but this is a thing which they themselves deserved first.
but this is a thing which they themselves deserved First.
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So much for the Third, when we come to the use we will be more large.
So much for the Third, when we come to the use we will be more large.
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Fourthly, men excuse themselves from this, their natures are corrupt, and they have strong inclinations, strong lusts inclining them to this or that sinne which they cannot resist, therefore are excusable. Fourthly, men excuse themselves from this, their nature's Are corrupt, and they have strong inclinations, strong Lustiest inclining them to this or that sin which they cannot resist, Therefore Are excusable.
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To this I answer, It is not so, none hath so strong an inclination to any sin, To this I answer, It is not so, none hath so strong an inclination to any since,
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but he is able to resist it. This is the Argument;
but he is able to resist it. This is the Argument;
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Let a man have hell and death set before him, nay, let some temporall shame or punishment be set before him, which hee shall immediately undergoe,
Let a man have hell and death Set before him, nay, let Some temporal shame or punishment be Set before him, which he shall immediately undergo,
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when such a sin is committed, and see if this will not restraine him, when the lust is most impetuous.
when such a since is committed, and see if this will not restrain him, when the lust is most impetuous.
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Therfore it is not, because he cannot restraine it, but because he will not.
Therefore it is not, Because he cannot restrain it, but Because he will not.
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Secondly, hast not thou brought on thy selfe that strong Inclination, that strange power of sinne? Art not thou the cause of it? For though there be originall sin in us, Secondly, hast not thou brought on thy self that strong Inclination, that strange power of sin? Art not thou the cause of it? For though there be original since in us,
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yet we may intend that originall sinne by frequencie in any actuall sin:
yet we may intend that original sin by frequency in any actual since:
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As Varnish intends colours, it puts on no new colours, but intends it, makes it more bright;
As Varnish intends colours, it puts on no new colours, but intends it, makes it more bright;
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if there was a glimmering light before, addition of light makes the former light greater,
if there was a glimmering Light before, addition of Light makes the former Light greater,
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so frequencie of sin, makes sinne more active, more efficacious, more vigorous, as humours being accustomed to a place, are ready to breake forth there;
so frequency of since, makes sin more active, more efficacious, more vigorous, as humours being accustomed to a place, Are ready to break forth there;
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so a sin wherein you have had an issue, wherin you have given your selves liberty, there sin gets greater victory over you;
so a since wherein you have had an issue, wherein you have given your selves liberty, there since gets greater victory over you;
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therefore consider if you be not guilty of the power of sin, of the impetuity of your lusts.
Therefore Consider if you be not guilty of the power of since, of the impetuity of your Lustiest.
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Lastly, consider if you have not deserved that God should give you up to these lusts;
Lastly, Consider if you have not deserved that God should give you up to these Lustiest;
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many are taken in sin, as the fish on the hooke, which cannot get off, it seizes as an Apoplexie on a man that cannot be cured:
many Are taken in since, as the Fish on the hook, which cannot get off, it seizes as an Apoplexy on a man that cannot be cured:
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When the sinne gets ground, it is like the sea, getting ground on the land, which cannot be recovered.
When the sin gets ground, it is like the sea, getting ground on the land, which cannot be recovered.
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I confesse this is the Case of many hundred men, but consider if you have not made way for this;
I confess this is the Case of many hundred men, but Consider if you have not made Way for this;
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for as the lower stayres lead up to the higher; so there be lesser sins which make way for greater, not by way of efficacie,
for as the lower stairs led up to the higher; so there be lesser Sins which make Way for greater, not by Way of efficacy,
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as Acts beget an habite, but by way of merit, God may Iustly give them over to this strength of sin:
as Acts beget an habit, but by Way of merit, God may Justly give them over to this strength of since:
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Therefore though their lusts bee strong and impetuous, yet this doth not make them inexcusable.
Therefore though their Lustiest be strong and impetuous, yet this does not make them inexcusable.
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Fifthly, when none of this will serve the turne, then they are readie to lay it on their temptations:
Fifthly, when none of this will serve the turn, then they Are ready to lay it on their temptations:
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How can a man doe otherwise when it stands in such circumstances, that is, subject to such company, to such occasions, such businesses,
How can a man do otherwise when it Stands in such Circumstances, that is, Subject to such company, to such occasions, such businesses,
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and so many things to draw him away: When that within will not excuse him, he comes to that without.
and so many things to draw him away: When that within will not excuse him, he comes to that without.
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To this I answer, when a man is drawne to any thing without, it is the concupiscence within that doth it;
To this I answer, when a man is drawn to any thing without, it is the concupiscence within that does it;
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put fire to that which is not combustible, it will not burne, it is the corruption within that doth all. put fire to that which is not combustible, it will not burn, it is the corruption within that does all.
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Therefore, observe that in Act. 5. It is Peters speech to Ananias and Saphira, Why hath Satan filled thy heart? As if he had said, It is true, Satan hath put this into thy heart, he hath tempted thee to the sin, to lye to the Holy Ghost,
Therefore, observe that in Act. 5. It is Peter's speech to Ananias and Sapphira, Why hath Satan filled thy heart? As if he had said, It is true, Satan hath put this into thy heart, he hath tempted thee to the since, to lie to the Holy Ghost,
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but know, thou wast the cause of it, thou hadst the keyes of thy heart, if thou hadst not suffered Satan to have entred, he could not have done it.
but know, thou wast the cause of it, thou Hadst the keys of thy heart, if thou Hadst not suffered Satan to have entered, he could not have done it.
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And besides, consider if thou hast not put thy selfe into this Temptation; And beside, Consider if thou hast not put thy self into this Temptation;
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It is one thing for God to lead into temptation, and another thing to lead our selves into it.
It is one thing for God to led into temptation, and Another thing to led our selves into it.
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You know what is said of Ahaziah 2 King. 8.27.
You know what is said of Ahaziah 2 King. 8.27.
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He walked in the wayes of the Kings of Israel, and did as the house of Ahab had done, He walked in the ways of the Kings of Israel, and did as the house of Ahab had done,
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because he had the daughter of Ahab to wife: Because he had the daughter of Ahab to wife:
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As if he had said, It is true, it was Ahabs daughter that led him into those sins,
As if he had said, It is true, it was Ahabs daughter that led him into those Sins,
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but he led himselfe into the temptation, he should not have married Ahabs daughters:
but he led himself into the temptation, he should not have married Ahabs daughters:
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Consider whether thou hast not put thy selfe into this circumstance, and led thy selfe into this temptation.
Consider whither thou hast not put thy self into this circumstance, and led thy self into this temptation.
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Last of all, another Pretence and Excuse is, as I have the temptation that others want, so I want the means others have; Last of all, Another Pretence and Excuse is, as I have the temptation that Others want, so I want the means Others have;
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If I had the means others have, I should doe well enough.
If I had the means Others have, I should do well enough.
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I answer, first consider if thou hadst not meanes, and didst not profit by them, consider how many meanes God affoorded thee, from whence thou receivedst not that fruit and profit, which thou mightest have done: I answer, First Consider if thou Hadst not means, and didst not profit by them, Consider how many means God afforded thee, from whence thou Received not that fruit and profit, which thou Mightest have done:
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And if thou didst not, and God deprived thee of the meanes, know thou art the cause of it thy selfe:
And if thou didst not, and God deprived thee of the means, know thou art the cause of it thy self:
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for when men neglect the meanes, when God shall set up a light, and men will not worke by that light, he doth,
for when men neglect the means, when God shall Set up a Light, and men will not work by that Light, he does,
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as Masters doe with their servants, when they set them a candle, and they play by it,
as Masters do with their Servants, when they Set them a candle, and they play by it,
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and will not use it as they should, they take it away in anger;
and will not use it as they should, they take it away in anger;
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so God removes away the light, he takes away the Gospell, he sends a famine of the Word,
so God removes away the Light, he Takes away the Gospel, he sends a famine of the Word,
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when we neglect it, or as parents doe, when their children play with their meat, they take it from them:
when we neglect it, or as Parents do, when their children play with their meat, they take it from them:
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When men will not use their Talents, God takes them away, and this Talent of the Word above all other,
When men will not use their Talents, God Takes them away, and this Talon of the Word above all other,
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when it shall be abused, and not used to Gods glory.
when it shall be abused, and not used to God's glory.
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If all this will not serve to excuse them in generall, then are they ready to excuse themselves, in particular: First, by denying the fact;
If all this will not serve to excuse them in general, then Are they ready to excuse themselves, in particular: First, by denying the fact;
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or, Secondly, by slighting the fault.
or, Secondly, by slighting the fault.
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First, by denying the Fact, they deny that they are guilty of a thousand sins of which they are guilty;
First, by denying the Fact, they deny that they Are guilty of a thousand Sins of which they Are guilty;
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this disposition you shall finde in them in Malach. 1. You have despised me, and you say, Wherein have we despised thee? And you have robbed me,
this disposition you shall find in them in Malachi 1. You have despised me, and you say, Wherein have we despised thee? And you have robbed me,
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and spoiled me, and you say, Wherein have we robbed thee? And you reckon it a wearinesse to serve the Lord,
and spoiled me, and you say, Wherein have we robbed thee? And you reckon it a weariness to serve the Lord,
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and you say, wherein are we weary? So it is the nature of man to deny the Fact, if it be possible:and you say, wherein Are we weary? So it is the nature of man to deny the Fact, if it be possible:
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See Gods answer, when they have asked these questions, You have offered the lame and blinde in sacrifice.
See God's answer, when they have asked these questions, You have offered the lame and blind in sacrifice.
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Consider what you doe? doe you not despise God in the prayers that you make, doe not you performe them in a sleight and perfunctory manner? Doe you not offer to God of the worst? There be men that Salomon speakes of, that despise their way, that is, some things they neglect, which they thinke are not worth looking after, some things they reckon as trifles, which they will not care for, this is to despise God.
Consider what you do? do you not despise God in the Prayers that you make, do not you perform them in a sleight and perfunctory manner? Do you not offer to God of the worst? There be men that Solomon speaks of, that despise their Way, that is, Some things they neglect, which they think Are not worth looking After, Some things they reckon as trifles, which they will not care for, this is to despise God.
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Secondly, If they cannot deny the Fact, they sleight the Fault, and one of these they say, either the sinne is small which they commit,
Secondly, If they cannot deny the Fact, they sleight the Fault, and one of these they say, either the sin is small which they commit,
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and hope that will excuse them; or if they be greater sins, they fall into them by humane frailty, and infirmity,
and hope that will excuse them; or if they be greater Sins, they fallen into them by humane frailty, and infirmity,
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and are sorry for what they have done, so extenuating what they doe, and making it a matter of nothing.
and Are sorry for what they have done, so extenuating what they do, and making it a matter of nothing.
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But to answer first for small sins, sins are not to be measured by the bulke, But to answer First for small Sins, Sins Are not to be measured by the bulk,
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but by the circumstances with which they are committed, though thou thinkest it a small sin in it selfe,
but by the Circumstances with which they Are committed, though thou Thinkest it a small since in it self,
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yet considering it with the circumstances it may bee great:
yet considering it with the Circumstances it may be great:
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A sin committed against light of conscience, and with deliberation, is a great sin, as the Prophet that turned another way, it was a small thing for him to doe it,
A since committed against Light of conscience, and with deliberation, is a great since, as the Prophet that turned Another Way, it was a small thing for him to do it,
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yet having the sure Word of God for a rule not to doe it, you see God punished him, not,
yet having the sure Word of God for a Rule not to do it, you see God punished him, not,
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as for a small sinne, and he being just, we may argue from the greatnesse of the punishment, that the sin was great;
as for a small sin, and he being just, we may argue from the greatness of the punishment, that the since was great;
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so Adams eating of the forbidden fruit, to eat an Apple was a small matter,
so Adams eating of the forbidden fruit, to eat an Apple was a small matter,
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but there being the Almighty God's Command to the contrary, the punishment shews what the sin was:
but there being the Almighty God's Command to the contrary, the punishment shows what the since was:
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So men thinke that to sweare a small oath, is no great matter, but Christ saith, Let your yea, be yea, and your nay, nay ;
So men think that to swear a small oath, is no great matter, but christ Says, Let your yea, be yea, and your nay, nay;
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and when God hath commanded a thing, though it be never so smal, yet that makes it great:
and when God hath commanded a thing, though it be never so small, yet that makes it great:
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so it was a small thing for Saul to sacrifice before Samuel came, but you see what it cost him, God for that cast him away for ever? So in the things you reckon small, take heed you be not deceived, be the thing never so small,
so it was a small thing for Saul to sacrifice before Samuel Come, but you see what it cost him, God for that cast him away for ever? So in the things you reckon small, take heed you be not deceived, be the thing never so small,
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yet for that you may be contemned, as well as for the greatest sin, for he that is unfaithfull in the least, will not be faithfull in much:
yet for that you may be contemned, as well as for the greatest since, for he that is unfaithful in the least, will not be faithful in much:
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And take the least sin, there is the same reason of sinfulnesse in that, that is in the greatest,
And take the least since, there is the same reason of sinfulness in that, that is in the greatest,
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as a drop is water, aswell as the Ocean:
as a drop is water, aswell as the Ocean:
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If thou abstaine from sin, because there is an Antipathy between sin and thee, as it is with every man after regeneration, thou wilt abstaine from all sins.
If thou abstain from since, Because there is an Antipathy between since and thee, as it is with every man After regeneration, thou wilt abstain from all Sins.
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You know a Pigeon wil not meddle with any feather of an Hauke, because there is an Antipathy between them,
You know a Pigeon will not meddle with any feather of an Hawk, Because there is an Antipathy between them,
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and the sheepe hates every Wolfe, and men hate every Toad, his stomacke rises at a little Toad;
and the sheep hates every Wolf, and men hate every Toad, his stomach rises At a little Toad;
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so a right gracious heart abhors every thing that is evill, and cleaves to every thing that is good, indeed he failes much in performance, but his heart is sound.
so a right gracious heart abhors every thing that is evil, and cleaves to every thing that is good, indeed he fails much in performance, but his heart is found.
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Againe, there is no small sinne, but it makes way for a greater, as playing at small games, makes us afterward to play at greater:
Again, there is no small sin, but it makes Way for a greater, as playing At small games, makes us afterwards to play At greater:
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Therefore the littlenesse of the sinne excuses not;
Therefore the littleness of the sin excuses not;
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for one sin admitted is of great consequence, because it drawes on many that are great.
for one since admitted is of great consequence, Because it draws on many that Are great.
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Now for the second, some they say are small, some are great, and for them that be great, they commit them by Accident, out of infirmity, Now for the second, Some they say Are small, Some Are great, and for them that be great, they commit them by Accident, out of infirmity,
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and are sorry for what they have done.
and Are sorry for what they have done.
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You must know this, if they were committed by infirmity, the Excuse were good, for even the faithfull themselves fall into divers sins out of infirmity; You must know this, if they were committed by infirmity, the Excuse were good, for even the faithful themselves fallen into diverse Sins out of infirmity;
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but take heed of deceiving thy selfe.
but take heed of deceiving thy self.
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If thou findest this thy Case, that thy heart is renewed, that thou wagest a continuall warre against thy sins, resolvest never to make peace or truce with them, usest all meanes thou canst againts them, admittest of no occasion to lead thee to sin,
If thou Findest this thy Case, that thy heart is renewed, that thou wagest a continual war against thy Sins, resolvest never to make peace or truce with them, usest all means thou Canst againts them, admittest of no occasion to led thee to since,
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and yet fallest into it against purpose, and sincere desire of heart, it is a sin of infirmity,
and yet Fallest into it against purpose, and sincere desire of heart, it is a since of infirmity,
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and God will so Iudge of it, but put case thou holdst not a continuall war with thy selfe,
and God will so Judge of it, but put case thou holdest not a continual war with thy self,
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but sayest, I see it is a sin which I am strongly inclined to, I shall be weary with resisting,
but Sayest, I see it is a since which I am strongly inclined to, I shall be weary with resisting,
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therefore I must give out, I cannot choose;
Therefore I must give out, I cannot choose;
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now if thou leave striving, and lay downe thy wasters, this is not a sin of infirmity.
now if thou leave striving, and lay down thy wasters, this is not a since of infirmity.
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Againe, if thou keepest company that leads to that sin, of dost venture on that occasion, beholding such objects walking on the brinke and comming neere the sin.
Again, if thou Keepest company that leads to that since, of dost venture on that occasion, beholding such objects walking on the brink and coming near the since.
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It is a false pretence that thou fallest into it by infirmity, or by accident, for thou allowest thy selfe in it, thou lyest and continuest in it.
It is a false pretence that thou Fallest into it by infirmity, or by accident, for thou allowest thy self in it, thou liest and Continuest in it.
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So againe, hast thou used thy uttermost power, hast thou prayed hard against it, nay, hast thou fasted and prayed against it,
So again, hast thou used thy uttermost power, hast thou prayed hard against it, nay, hast thou fasted and prayed against it,
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for some devils cannot be cast out without both:
for Some Devils cannot be cast out without both:
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Indeed if a man use all his strength to resist it, he shall fall into it seldome,
Indeed if a man use all his strength to resist it, he shall fallen into it seldom,
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and it is to be excused thus, but if otherwise, it is no sin of infirmity.
and it is to be excused thus, but if otherwise, it is no since of infirmity.
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But they say, I am sorry for what I have done; Take heed thou be not deceived in that.
But they say, I am sorry for what I have done; Take heed thou be not deceived in that.
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Is it not a false sorrow? art not thou more sorry for the effect of sin,
Is it not a false sorrow? art not thou more sorry for the Effect of since,
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than for the evill of sin, for the burning of the coale, than for the blacknesse of the coale? There is much present evill in sin, that may make thee repent it afterward.
than for the evil of since, for the burning of the coal, than for the blackness of the coal? There is much present evil in since, that may make thee Repent it afterwards.
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Againe, if it be not so, is it not a slight sorrow? not proportionable to thy sin:
Again, if it be not so, is it not a slight sorrow? not proportionable to thy since:
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Is it a sorrow that continues on thy heart? Is it a sorrow effectuall to worke any change in thee, to prevent sin for the time to come? Otherwise,
Is it a sorrow that continues on thy heart? Is it a sorrow effectual to work any change in thee, to prevent since for the time to come? Otherwise,
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if thou say thou art sorry for it, and yet fallest into it againe and again, it is no true sorrow:
if thou say thou art sorry for it, and yet Fallest into it again and again, it is no true sorrow:
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Goe to thy Neighbour and say, I have done thee an Injury, and am sorry for it,
Go to thy Neighbour and say, I have done thee an Injury, and am sorry for it,
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and yet fall into the same againe and againe, it will seeme that it was but a false sorrow:
and yet fallen into the same again and again, it will seem that it was but a false sorrow:
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So if thou dost pretend sorrow for thy sins, and yet relapsest into them againe, it is a slight sorrow that God regards not.
So if thou dost pretend sorrow for thy Sins, and yet relapsest into them again, it is a slight sorrow that God regards not.
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So much shall serve to take away the Excuses, learne to lay this to heart, and consider it, and see how you be inexcusable:
So much shall serve to take away the Excuses, Learn to lay this to heart, and Consider it, and see how you be inexcusable:
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Now to make use of it.
Now to make use of it.
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The first Vse is to justifie God, learne to lay the blame where it is, that is, on our selves;
The First Use is to justify God, Learn to lay the blame where it is, that is, on our selves;
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thinke not that God condemnes any without cause, for every man is inexcusable. And here this point is specially to be marked:
think not that God condemns any without cause, for every man is inexcusable. And Here this point is specially to be marked:
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I doe not say, men are inexcusable only, in regard of Adams sin (that being a Truth we all assent unto, that in regard of Adams sin, the ability we had, we lost in him) but I will goe further, men are inexcusable in regard of their present condition,
I do not say, men Are inexcusable only, in regard of Adams since (that being a Truth we all assent unto, that in regard of Adams since, the ability we had, we lost in him) but I will go further, men Are inexcusable in regard of their present condition,
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and their actuall sins, marke it well. The reason whereupon he inferres that they are inexcusable, is;
and their actual Sins, mark it well. The reason whereupon he infers that they Are inexcusable, is;
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God hath made himselfe knowne to them, namely by his workes and creation, he goes not to Adams sin, but they had knowledge enough;
God hath made himself known to them, namely by his works and creation, he Goes not to Adams since, but they had knowledge enough;
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this knowledge they practised not, and in regard of the present actuall evils which they committed, they are inexcusable.
this knowledge they practised not, and in regard of the present actual evils which they committed, they Are inexcusable.
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Therefore, that God may be glorified and justified, that he may be true, and every man a lyer, know that God condemneth not for any more than he hath revealed,
Therefore, that God may be glorified and justified, that he may be true, and every man a liar, know that God Condemneth not for any more than he hath revealed,
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as some have onely the Law of Nature, so they are condemned onely for breaking that Law, they are not condemned for not worshipping God according to the Law of Moses or the Gospell,
as Some have only the Law of Nature, so they Are condemned only for breaking that Law, they Are not condemned for not worshipping God according to the Law of Moses or the Gospel,
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but simply and onely for breaking the Law of Nature; They that have sinned without the Law, shall be condemned without the Law, Rom. 2.12.
but simply and only for breaking the Law of Nature; They that have sinned without the Law, shall be condemned without the Law, Rom. 2.12.
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That is, at the last day there shall no more be laid to their charge, this you knew, and this you broke:
That is, At the last day there shall no more be laid to their charge, this you knew, and this you broke:
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So againe, they that onely knew the Law of Moses, yea, at this day, if there be any Iew in the world, which never heard of Christ, which never had meanes to know him, he shall not be condemned for not beleeving in Christ, but for the breach of the Law of Nature,
So again, they that only knew the Law of Moses, yea, At this day, if there be any Iew in the world, which never herd of christ, which never had means to know him, he shall not be condemned for not believing in christ, but for the breach of the Law of Nature,
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and the Law of Moses, and the reason is good, for by the same reason that the Gentiles shall not be condemned for breaking the Law of Moses, by the same equity and ground, they that have not the knowledge of the Gospell, shall not be condemned for breaking the Law of the Gospell:
and the Law of Moses, and the reason is good, for by the same reason that the Gentiles shall not be condemned for breaking the Law of Moses, by the same equity and ground, they that have not the knowledge of the Gospel, shall not be condemned for breaking the Law of the Gospel:
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So that if wee consider this, There is no man (goe thorow all) but God shall lay this to his charge at the day of Iudgement;
So that if we Consider this, There is no man (go thorough all) but God shall lay this to his charge At the day of Judgement;
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Doe not say, I bound thee to impossible things, that I laid on thee a Law, thou couldst not keep, thou shalt not have this excuse left thee, I gave thee ability to doe much,
Do not say, I bound thee to impossible things, that I laid on thee a Law, thou Couldst not keep, thou shalt not have this excuse left thee, I gave thee ability to do much,
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but thou didst not doe that thou wert able to doe, for that is the condition of every man, he is able to doe more than he doth,
but thou didst not do that thou Wertenberg able to do, for that is the condition of every man, he is able to do more than he does,
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and if any man perish, it is for not doing the things he was able to doe.and if any man perish, it is for not doing the things he was able to do.
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But you will say, God might have revealed more.
But you will say, God might have revealed more.
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I answer, God doth lead along, but men doe Ponere obices, lay blocks in his way;
I answer, God does led along, but men do Ponere obices, lay blocks in his Way;
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God deales not only in Iustice, but in much mercy with any vessell of wrath:
God deals not only in justice, but in much mercy with any vessel of wrath:
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Indeed he loves the godly in a speciall manner, but mercy he shewes to every man,
Indeed he loves the godly in a special manner, but mercy he shows to every man,
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and the reason why he is not brought to more light, is, because he layes blockes,
and the reason why he is not brought to more Light, is, Because he lays blocks,
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and when God reveales still, he layes more, till at length there be an end of his patience and long-suffering.
and when God reveals still, he lays more, till At length there be an end of his patience and long-suffering.
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To give an instance in Saul and David ;
To give an instance in Saul and David;
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God led Saul along, but he sins still, God leads him on, till at length hee went his way, and God leaves him quite;
God led Saul along, but he Sins still, God leads him on, till At length he went his Way, and God leaves him quite;
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but in David you shall finde as many frailties as in Saul ;
but in David you shall find as many frailties as in Saul;
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if you looke on Davids nature, the strong temptations to which he was subject, he was ready to lay blockes too;
if you look on Davids nature, the strong temptations to which he was Subject, he was ready to lay blocks too;
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but because God had a peculiar love to David, he removed them all; yet God dealt with Saul in much mercy, he shewed much patience, and long-suffering;
but Because God had a peculiar love to David, he removed them all; yet God dealt with Saul in much mercy, he showed much patience, and long-suffering;
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but David he loved with a peculiar love, therefore he carried him thorow all:
but David he loved with a peculiar love, Therefore he carried him thorough all:
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So it is with all the faithfull, I will put my feare in thine heart, that thou shalt never depart from me, saith God.
So it is with all the faithful, I will put my Fear in thine heart, that thou shalt never depart from me, Says God.
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But, you will say, this is to preach Free-will, and if men have free-will and be condemned for not doing what they might doe, what is the difference betweene the Doctrine of the Papists and this? But, you will say, this is to preach Freewill, and if men have freewill and be condemned for not doing what they might do, what is the difference between the Doctrine of the Papists and this?
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I answer, Though there be a free-wil to doe that, for the not doing of which they shall be condemned; I answer, Though there be a freewill to do that, for the not doing of which they shall be condemned;
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so as you cannot come to any particular that these men cannot doe, yet God hath kept it in his power to draw whom he will, to sanctifie whom he will,
so as you cannot come to any particular that these men cannot do, yet God hath kept it in his power to draw whom he will, to sanctify whom he will,
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for God keepes these two together, he keepes men within compasse of common grace, so that they may doe much of themselves,
for God keeps these two together, he keeps men within compass of Common grace, so that they may do much of themselves,
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and the changing of mens hearts, the enabling of them to beleeve effectually, or repent, the drawing of them to God, that is, proper to God:
and the changing of men's hearts, the enabling of them to believe effectually, or Repent, the drawing of them to God, that is, proper to God:
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So that these may well stand together, this freedome they have, yet it is not in any mans power to beleeve, to repent effectually.
So that these may well stand together, this freedom they have, yet it is not in any men power to believe, to Repent effectually.
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The second use we should make of it, is for practice;
The second use we should make of it, is for practice;
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learne hence then to justifie God, and to condemne our selves, to thinke well of him,
Learn hence then to justify God, and to condemn our selves, to think well of him,
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and ill of our selves, to give him the glory of his mercy, and patience, and long-suffering;
and ill of our selves, to give him the glory of his mercy, and patience, and long-suffering;
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and to take shame to our selves, lay the blame where the blame ought to be laid:
and to take shame to our selves, lay the blame where the blame ought to be laid:
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for let a man have committed never so great, never so many sins, if he hath something to say for himselfe, he will never be humble;
for let a man have committed never so great, never so many Sins, if he hath something to say for himself, he will never be humble;
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labour to come to this, to see that thou hast nothing to say for thy selfe, to see that thy sin is out of measure sinfull, as indeed it is;
labour to come to this, to see that thou hast nothing to say for thy self, to see that thy since is out of measure sinful, as indeed it is;
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and this will put a necessity on thee, and teach thee to love much, because much is forgiven thee,
and this will put a necessity on thee, and teach thee to love much, Because much is forgiven thee,
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and till this thou canst not be a man fit to come to Christ:
and till this thou Canst not be a man fit to come to christ:
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Therefore you shall finde these two expressions, Rom. 3. All are under sinne: And the like is in Galath. 3.22. He hath shut up all under sin, that the promise by the faith of IESUS CHRIST might be given to them that beleeve, that every mouth may be stopped.
Therefore you shall find these two expressions, Rom. 3. All Are under sin: And the like is in Galatians. 3.22. He hath shut up all under since, that the promise by the faith of IESUS CHRIST might be given to them that believe, that every Mouth may be stopped.
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That is, before God will shew mercy, he will bring them to see that they are inexcusable, that their mouths may be every way stopped, that they may have nothing to say for themselves, that they may have no excuse, no Postica, no back-doore when a man is shut up in sin,
That is, before God will show mercy, he will bring them to see that they Are inexcusable, that their mouths may be every Way stopped, that they may have nothing to say for themselves, that they may have no excuse, no Postica, no backdoor when a man is shut up in since,
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when there is no evasion, nothing to extenuate sin withall, then his soule is humble, and begins to sin•e before God;
when there is no evasion, nothing to extenuate since withal, then his soul is humble, and begins to sin•e before God;
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then he sees the necessity of comming to Christ, and is brought into the case they were in, in the second Chapter of the Acts, Men and brethren, what shall we doe to be saved? As if they should say,
then he sees the necessity of coming to christ, and is brought into the case they were in, in the second Chapter of the Acts, Men and brothers, what shall we do to be saved? As if they should say,
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before we thought we were in a good condition, at least we had something to hold by in our apprehension,
before we Thought we were in a good condition, At least we had something to hold by in our apprehension,
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but when Peter shewes them their guiltinesse, then, men and brethren what shall we doe to be saved :
but when Peter shows them their guiltiness, then, men and brothers what shall we do to be saved:
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This is it the Scripture cals, Afflict your selves, Iam. 3. Now the Greek word for Affliction, is, NONLATINALPHABET, that is,
This is it the Scripture calls, Afflict your selves, Iam. 3. Now the Greek word for Affliction, is,, that is,
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when sorrow stands round about a man, when there is no way to get out,
when sorrow Stands round about a man, when there is no Way to get out,
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when one is hedged in on every side, for when there is any scape, it is not properly an Affliction,
when one is hedged in on every side, for when there is any escape, it is not properly an Affliction,
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because there is an evasion, a way to helpe out, but that makes it an Affliction,
Because there is an evasion, a Way to help out, but that makes it an Affliction,
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when it compasses us round, when we have nothing to say, when all objections are removed,
when it compasses us round, when we have nothing to say, when all objections Are removed,
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so that we are througly convinced of sin, this stirres up present apprehension of danger, present sorrow for sin,
so that we Are thoroughly convinced of since, this stirs up present apprehension of danger, present sorrow for since,
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and when any Affliction is present, it will have present ease.
and when any Affliction is present, it will have present ease.
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There be many excuses, but when the Holy Ghost removes all these, then men are driven to Christ, indeed;
There be many excuses, but when the Holy Ghost removes all these, then men Are driven to christ, indeed;
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before they clave to sinne, as to their Center, still departing, and loath to depart,
before they clave to sin, as to their Centre, still departing, and loath to depart,
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for men come out of the state of unregeneration, as Lot did come out of Sodome, who was so loath to come out, that the Angell was faine to draw him out;
for men come out of the state of unregeneration, as Lot did come out of Sodom, who was so loath to come out, that the Angel was feign to draw him out;
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so till we be all nothing, till there be no twigge to hang by, till there be no Fibrae to nourish us on our owne bottome, we will never come to Christ:
so till we be all nothing, till there be no twig to hang by, till there be no Fibre to nourish us on our own bottom, we will never come to christ:
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as Ioab, if he could have escaped Salomon, he would not have flowne to the hornes of the Altar,
as Ioab, if he could have escaped Solomon, he would not have flown to the horns of the Altar,
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but when he saw no hopes, then he laid hold on them, and said, If he will kill me, he shall kill me here:
but when he saw no hope's, then he laid hold on them, and said, If he will kill me, he shall kill me Here:
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So if we can subsist in our naturall condition wherein we are, we will love it, we will cleave to it;
So if we can subsist in our natural condition wherein we Are, we will love it, we will cleave to it;
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but when God hath ferited us out of all our turnings, that there is no hope left,
but when God hath ferited us out of all our turnings, that there is no hope left,
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then we goe to Christ, then we take hold on the hornes of the Altar;
then we go to christ, then we take hold on the horns of the Altar;
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as when a man hath a cord let downe to him into the sea, you need not bid him hold fast:
as when a man hath a cord let down to him into the sea, you need not bid him hold fast:
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So when God takes away all excuses, takes a man quite from his owne bottome, cuts him from the root of Nature on which hee grew, this makes him come to Christ.
So when God Takes away all excuses, Takes a man quite from his own bottom, cuts him from the root of Nature on which he grew, this makes him come to christ.
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When we tell men of their sins, that they are accursed, that doe not keepe every part of the Law, they deale with us as the Aegyptians did,
When we tell men of their Sins, that they Are accursed, that do not keep every part of the Law, they deal with us as the egyptians did,
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when it was told them, that in every house the first borne should die, except the destroying Angell saw their dooreposts sprinkled with bloud, they regarded it not, they minded it not, till the very day,
when it was told them, that in every house the First born should die, except the destroying Angel saw their dooreposts sprinkled with blood, they regarded it not, they minded it not, till the very day,
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and then where the bloud was not found, they died for it:
and then where the blood was not found, they died for it:
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So we may tell you of sin, of the danger you are in, we may tell you, that you shall die,
So we may tell you of since, of the danger you Are in, we may tell you, that you shall die,
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yet you beleeve it not, only a few, whose hearts are sprinkled with the bloud of the Lambe, they indeed defer it not,
yet you believe it not, only a few, whose hearts Are sprinkled with the blood of the Lamb, they indeed defer it not,
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for they doe not know how soone the destroying Angell may come.
for they do not know how soon the destroying Angel may come.
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Therefore labour to be convinced, this is to know what a Mediatour is, and not to have it in speculation only.
Therefore labour to be convinced, this is to know what a Mediator is, and not to have it in speculation only.
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And here it were good to consider, what that is that holds men on their roots;
And Here it were good to Consider, what that is that holds men on their roots;
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there is an Anchor under water, though men see it not, that keepes them in their old condition,
there is an Anchor under water, though men see it not, that keeps them in their old condition,
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if we could hit on it.
if we could hit on it.
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And it is either Inconsideration, men consider not what they have to doe, they look not about them, according to that in Deut. 29. You have seene all what the Lord did to Pharaoh, And it is either Inconsideration, men Consider not what they have to do, they look not about them, according to that in Deuteronomy 29. You have seen all what the Lord did to Pharaoh,
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but the Lord hath not given you hearts to consider it to this day: Now if you aske what Consideration is;but the Lord hath not given you hearts to Consider it to this day: Now if you ask what Consideration is;
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I answer, Consideration is nothing else but an Act superadded to Knowledge, when a man not only knowes,
I answer, Consideration is nothing Else but an Act superadded to Knowledge, when a man not only knows,
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but returnes and reflects on what he knowes, when he stayes and abides on it,
but returns and reflects on what he knows, when he stays and abides on it,
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when he lookes round about a businesse, not on a corner of it, but fully and weighes every circumstance:
when he looks round about a business, not on a corner of it, but Fully and weighs every circumstance:
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Therefore we are said to ponder our wayes, when wee doe not onely looke to that which is present,
Therefore we Are said to ponder our ways, when we do not only look to that which is present,
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but to the time past and to come, when all things are taken in:
but to the time past and to come, when all things Are taken in:
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Now when a man shall lay all together, when he shall consider, that is, thinke seriously,
Now when a man shall lay all together, when he shall Consider, that is, think seriously,
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and remember that he hath but a little time to live here, and that there is another place where he shall live for all eternity, that he hath an immortall soule,
and Remember that he hath but a little time to live Here, and that there is Another place where he shall live for all eternity, that he hath an immortal soul,
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and that his state is dangerous, that his sins are great, and the wrath of God is as a consuming fire;
and that his state is dangerous, that his Sins Are great, and the wrath of God is as a consuming fire;
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when these are laid together, when he considers them, and stayes on them, by these means he comes to see with his eyes,
when these Are laid together, when he considers them, and stays on them, by these means he comes to see with his eyes,
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and understand with his heart, and to be converted and healed; but because men doe consider, thence it is that they grow on their roote still,
and understand with his heart, and to be converted and healed; but Because men do Consider, thence it is that they grow on their root still,
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and are not brought to this inexcusablenesse, nor have all Arguments taken away.
and Are not brought to this inexcusableness, nor have all Arguments taken away.
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Or another reason is, some Lust, there is world credit, riches, pleasures, or something which they are loath to part with, the rich man will not part with his possessions, they in the twelfth of Iohn will not part with their credit with the Pharisees, Ieroboam will not part with his Kingdome, till these Arguments shall be answered,
Or Another reason is, Some Lust, there is world credit, riches, pleasures, or something which they Are loath to part with, the rich man will not part with his possessions, they in the twelfth of John will not part with their credit with the Pharisees, Jeroboam will not part with his Kingdom, till these Arguments shall be answered,
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and God shall cut off those snares, for so they are termed, 2 Tim. 2.25. Waiting if God will give them repentance, to know the truth, and to come out of the snare of the Devill, who taketh them at his will:
and God shall Cut off those snares, for so they Are termed, 2 Tim. 2.25. Waiting if God will give them Repentance, to know the truth, and to come out of the snare of the devil, who Takes them At his will:
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The meaning is, every man, before he be regenerate, is holden by some snare, the snare is some lust, the root of it is some false reasoning;
The meaning is, every man, before he be regenerate, is held by Some snare, the snare is Some lust, the root of it is Some false reasoning;
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now when men come to know the truth, and to be delivered out of the snare of the Devill,
now when men come to know the truth, and to be Delivered out of the snare of the devil,
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when God convinceth a man, and opens that truth, undoes that false reasoning on which that lust is founded, he cuts the snare asunder,
when God Convinces a man, and Opens that truth, undoes that false reasoning on which that lust is founded, he cuts the snare asunder,
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and then they are set at liberty:
and then they Are Set At liberty:
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Every man saith, I cannot live without credit, without my state, without my kingdome, (as every man hath a kingdom of his owne) when God teacheth that this is vanity,
Every man Says, I cannot live without credit, without my state, without my Kingdom, (as every man hath a Kingdom of his own) when God Teaches that this is vanity,
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and if we will be happy, the best way is to serve God with a perfect heart,
and if we will be happy, the best Way is to serve God with a perfect heart,
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when God teacheth the contrary Truth, then he is out of the snare of the Devill,
when God Teaches the contrary Truth, then he is out of the snare of the devil,
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when he hath awaked his conscience, that he is sicke of sin, that he feeles his rebellions,
when he hath awaked his conscience, that he is sick of since, that he feels his rebellions,
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then the thing he magnified before, is nothing now;
then the thing he magnified before, is nothing now;
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As when a man is sicke, the houses and orchards he magnified before, are now not regarded, his dainty fare,
As when a man is sick, the houses and orchards he magnified before, Are now not regarded, his dainty fare,
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and gorgeous apparell, he hath no pleasure in them, for he is sicke: So it is with the Soule when God chargeth sin on the Conscience.
and gorgeous apparel, he hath no pleasure in them, for he is sick: So it is with the Soul when God charges since on the Conscience.
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Againe, when God shewes better things than these, as Heb. 10.34. They had in heaven a better, and an enduring substance, and therefore cared for nothing:
Again, when God shows better things than these, as Hebrew 10.34. They had in heaven a better, and an enduring substance, and Therefore cared for nothing:
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They cared not for parting with their goods, when they had another righteousnesse to trust to:
They cared not for parting with their goods, when they had Another righteousness to trust to:
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So when God opened the heavens and shewed himselfe to Paul, He reckons all as dung and drosse, he doth not magnifie what he did before.
So when God opened the heavens and showed himself to Paul, He reckons all as dung and dross, he does not magnify what he did before.
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And thus are men freed from the snare of the Devill:
And thus Are men freed from the snare of the devil:
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Therefore when a man shall deferre and thinke I am ready to come, but I will not yet:
Therefore when a man shall defer and think I am ready to come, but I will not yet:
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I say, these must be taken away, for they are false reasonings by which we are built on our root:
I say, these must be taken away, for they Are false reasonings by which we Are built on our root:
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Now when a man shall be perswaded of the danger of putting the evill day farre from him,
Now when a man shall be persuaded of the danger of putting the evil day Far from him,
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when the Holy Ghost shall give him wisdome to number his dayes, then he will take to himselfe new thoughts.
when the Holy Ghost shall give him Wisdom to number his days, then he will take to himself new thoughts.
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Every man naturally feares death, but because it is farre off, no man regards it;
Every man naturally fears death, but Because it is Far off, no man regards it;
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and so because we put the evill day farre from us, we turne not to God;
and so Because we put the evil day Far from us, we turn not to God;
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now when God shall convince a man of the Truth, and teach him to number his dayes:
now when God shall convince a man of the Truth, and teach him to number his days:
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Wel, thou art now in healt• and strength, but when thou commest to num•ber the dayes that remain, they are very small.
Well, thou art now in healt• and strength, but when thou Comest to num•ber the days that remain, they Are very small.
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Put case a man had an hundred dishes of meat before him, if one come and sayes, Take heed what you doe,
Put case a man had an hundred Dishes of meat before him, if one come and Says, Take heed what you do,
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for one of these dishes is poison, he will not taste of any of them, except he have taken an Antidote before:
for one of these Dishes is poison, he will not taste of any of them, except he have taken an Antidote before:
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So when the Holy Ghost teacheth, it is true, In one of these dayes is death, thou shalt finde poison that shall take away thy life;
So when the Holy Ghost Teaches, it is true, In one of these days is death, thou shalt find poison that shall take away thy life;
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whether first or last it is uncertaine, if thou were wise to consider thy latter end, that is,
whither First or last it is uncertain, if thou were wise to Consider thy latter end, that is,
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if thou hadst the wisdome, which God must teach, thou wouldst see little reason, why to venture thy soule on one of these daies,
if thou Hadst the Wisdom, which God must teach, thou Wouldst see little reason, why to venture thy soul on one of these days,
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if thou hast not made thy Election sure;
if thou hast not made thy Election sure;
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for this is as to eat of one of those dishes when there is poison in it.
for this is as to eat of one of those Dishes when there is poison in it.
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Therefore consider (beloved) what uncertainty of life there is, what it is to venture the soule, and what eternity is:
Therefore Consider (Beloved) what uncertainty of life there is, what it is to venture the soul, and what eternity is:
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When God shall each this, and stirre up present affections of feare, and apprehension of wrath, it will teach a man not to deferre, but to come home speedily.
When God shall each this, and stir up present affections of Fear, and apprehension of wrath, it will teach a man not to defer, but to come home speedily.
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Againe, when this place of Scripture, and the like, shall be seriously considered, That if the Good-man of the house knew at what time the Theefe would come, he would have an eye to him ;
Again, when this place of Scripture, and the like, shall be seriously considered, That if the Goodman of the house knew At what time the Thief would come, he would have an eye to him;
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That Christ hath threatned all before hand that doe not watch, And I will come at a time thou thinkest not of me:
That christ hath threatened all before hand that do not watch, And I will come At a time thou Thinkest not of me:
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If thou didst consider this when thou art most secure and furthest off from God, in the midst of thy jollity,
If thou didst Consider this when thou art most secure and furthest off from God, in the midst of thy jollity,
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and fast asleepe, I will come at a time when thou lookest not for me:
and fast asleep, I will come At a time when thou Lookest not for me:
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And didst thou thinke this threatning in vaine? Didst thou beleeve this Scripture and lay it to heart? thou wouldest not deferre thy Turning to God.
And didst thou think this threatening in vain? Didst thou believe this Scripture and lay it to heart? thou Wouldst not defer thy Turning to God.
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Againe, consider, put case thou hast liberty, if sicknesse come and give thee warning, alas how farre art thou from being able to repent? Are the times in thine hand? Must not the Holy Ghost change thine heart? If thou dost now take resolution to amend, hast not thou cause to suspect that it proceeds from selfe-love? For if it had beene not of love to God, wouldest thou not have turned sooner? And if it be out of selfe-love, God accepts it not.
Again, Consider, put case thou hast liberty, if sickness come and give thee warning, alas how Far art thou from being able to Repent? are the times in thine hand? Must not the Holy Ghost change thine heart? If thou dost now take resolution to amend, hast not thou cause to suspect that it proceeds from Self-love? For if it had been not of love to God, Wouldst thou not have turned sooner? And if it be out of Self-love, God accepts it not.
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All this while wee have spent in shewing the Disease, and now wee must shew the Remedy. FINIS.
All this while we have spent in showing the Disease, and now we must show the Remedy. FINIS.
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A SERMON PREACHED AT A Generall Fast, before the Commmons-house of Parliament, Iuly 2. 1625. NUMBERS 25.10, 11.
A SERMON PREACHED AT A General Fast, before the Commons-house of Parliament, Iuly 2. 1625. NUMBERS 25.10, 11.
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And the Lord spake unto Moses, saying,
And the Lord spoke unto Moses, saying,
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Phinehas the sonne of Eleazar the son of Aaron the Priest, hath turned my wrath away from the children of Israel, (while he was zealous for my sake among them) that I consumed not the children of Israel in my jealousie.
Phinehas the son of Eleazar the son of Aaron the Priest, hath turned my wrath away from the children of Israel, (while he was zealous for my sake among them) that I consumed not the children of Israel in my jealousy.
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WE are met together, you know, to sanctifie a Fast to the Lord.
WE Are met together, you know, to sanctify a Fast to the Lord.
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I will therefore speake a word, or two, of that Dutie, before I come to the Text, which I have read to you:
I will Therefore speak a word, or two, of that Duty, before I come to the Text, which I have read to you:
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But I will doe it briefly, the Common place thereof, being too large a subject at this time to enter into.
But I will do it briefly, the Common place thereof, being too large a Subject At this time to enter into.
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And first, wee will say thus much to you; And First, we will say thus much to you;
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That this duty is a necessary, not an arbitrary thing, which wee may doe, or leave undone at our pleasures:
That this duty is a necessary, not an arbitrary thing, which we may do, or leave undone At our pleasures:
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You know there be many examples of it, many commands for it in Scripture; but of them wee will onely repeate two:
You know there be many Examples of it, many commands for it in Scripture; but of them we will only repeat two:
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The first is that in Ioel 2.15. (a place you wel know) Sanctifie to me a Fast, call a solemne Assembly.
The First is that in Joel 2.15. (a place you well know) Sanctify to me a Fast, call a solemn Assembly.
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When the Lord began to send Iudgement on the Land, he straitly enjoyned the performance of this dutie, which showes that it may not be left undone at pleasure.
When the Lord began to send Judgement on the Land, he straitly enjoined the performance of this duty, which shows that it may not be left undone At pleasure.
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To which I will adde that in Esay 22.12, 13, 14. The Lord called in that day to weeping, and mourning ;
To which I will add that in Isaiah 22.12, 13, 14. The Lord called in that day to weeping, and mourning;
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but because at that time they fell to rejoycing:
but Because At that time they fell to rejoicing:
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It was revealed by the Lord of hoasts, that that sinne should not be purged away till their death. It was revealed by the Lord of hosts, that that sin should not be purged away till their death.
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When there is a time for Fasting, and when there are Iust occasions for mourning and humiliation, the Lord doth then so require it, that if you doe it not,
When there is a time for Fasting, and when there Are Just occasions for mourning and humiliation, the Lord does then so require it, that if you do it not,
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but will doe the contrary, the Lord will never forgive it; it is a sinne that shall not be purged away till you die.
but will do the contrary, the Lord will never forgive it; it is a sin that shall not be purged away till you die.
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You will say then, What is a Fast? In a word, a Fast is nothing else but the sanctifying or setting apart of a day for humiliation, reconciliation, and reformation. You will say then, What is a Fast? In a word, a Fast is nothing Else but the sanctifying or setting apart of a day for humiliation, reconciliation, and Reformation.
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I say, it is to sanctifie a Day ; because the day of a Fast must be equall to the Sabbath;
I say, it is to sanctify a Day; Because the day of a Fast must be equal to the Sabbath;
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the very word used in that place of Ioel, Sanctifie to me a Fast, shewes as much.
the very word used in that place of Joel, Sanctify to me a Fast, shows as much.
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In that day you may doe no servile worke, but must keepe it holy to the Lord. In that day you may do no servile work, but must keep it holy to the Lord.
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That you have to doe in that day is first to humble your selves, as in that place of Ioel, Turne to me with fasting, mourning, and weeping.
That you have to do in that day is First to humble your selves, as in that place of Joel, Turn to me with fasting, mourning, and weeping.
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Secondly, it is for Reconciliation, Lev. 23.27. it is called a day of Atonement. Lastly, it is for Reformation, and therefore in the day of fasting, the whole people entred into covenant with God;
Secondly, it is for Reconciliation, Lev. 23.27. it is called a day of Atonement. Lastly, it is for Reformation, and Therefore in the day of fasting, the Whole people entered into Covenant with God;
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as in Nehem ▪ the ninth chapter, and the beginning of the tenth verse, you shall see the Princes,
as in Nehemiah ▪ the ninth chapter, and the beginning of the tenth verse, you shall see the Princes,
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and people came altogether, and seale a Covenant to the Lord, to reforme their sinne of taking strange wives,
and people Come altogether, and seal a Covenant to the Lord, to reform their sin of taking strange wives,
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and entered into a curse, and an oath to walke in Gods law.
and entered into a curse, and an oath to walk in God's law.
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I will say no more of that, but will onely tell you, what are the failings which we are most subject to in this businesse;
I will say no more of that, but will only tell you, what Are the failings which we Are most Subject to in this business;
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for wee may know the disease by the medicine:
for we may know the disease by the medicine:
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if God takes great care to prevent our falling into a sinne, it argues that we are apt to fall into it.
if God Takes great care to prevent our falling into a sin, it argues that we Are apt to fallen into it.
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And first, we are very ready to rest in the worke done, in opere operato, to thinke that the very action will please GOD.
And First, we Are very ready to rest in the work done, in Opere operato, to think that the very actium will please GOD.
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Therefore it is carefully added in Ioel 2. Rend not your clothes, but your hearts:
Therefore it is carefully added in Joel 2. Rend not your clothes, but your hearts:
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that is, when you come to sanctifie a Fast, doe not thinke that the very outward performance of the duty moves mee:
that is, when you come to sanctify a Fast, do not think that the very outward performance of the duty moves me:
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It is the heart that I looke to, therefore you must take care that at this time, your greatest businesse be with your hearts. Lev. 23.29. He who in that day (meaning the day of the annuall Fast, which was then instituted) doth not afflict his soule (for so the word is to be translated) shall be cut off from his people.
It is the heart that I look to, Therefore you must take care that At this time, your greatest business be with your hearts. Lev. 23.29. He who in that day (meaning the day of the annual Fast, which was then instituted) does not afflict his soul (for so the word is to be translated) shall be Cut off from his people.
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The outward performance is not the thing that God respects, or accepts;
The outward performance is not the thing that God respects, or accepts;
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he doth not regard that, (for hee is a Spirit, and beholds the behaviour of the spirit;) he considers how we are affected in secret before him.
he does not regard that, (for he is a Spirit, and beholds the behaviour of the Spirit;) he considers how we Are affected in secret before him.
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A second thing werein we are apt to faile, is, to thinke that One day is enough, A second thing wherein we Are apt to fail, is, to think that One day is enough,
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and when that is done, there is an end of the businesse: but it is not so, that is but the beginning of it. Esay 58.5.
and when that is done, there is an end of the business: but it is not so, that is but the beginning of it. Isaiah 58.5.
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Is this a Fast, to hang downe your head for a day? Is it to bow it downe as a Bulrush? Bulrushes you know in a storme hang downe their heads,Is this a Fast, to hang down your head for a day? Is it to bow it down as a Bulrush? Bulrushes you know in a storm hang down their Heads,
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but when faire weather comes they lift them up againe.
but when fair weather comes they lift them up again.
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So when affliction is upon us, we are apt to humble our soules for a time, for a fit;
So when affliction is upon us, we Are apt to humble our Souls for a time, for a fit;
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but when a little peace or prosperity comes, we forget to be longer humbled:
but when a little peace or Prosperity comes, we forget to be longer humbled:
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whereas the end of a Fast, is so to begin the worke of Humiliation, that we may the better continue it afterwards. A third defect is this;
whereas the end of a Fast, is so to begin the work of Humiliation, that we may the better continue it afterwards. A third defect is this;
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we are perhaps content to doe the duty, and with some affection too, but there followes no reformation of life. Therefore in the same Chapter, see how carefully that is put in;
we Are perhaps content to do the duty, and with Some affection too, but there follows no Reformation of life. Therefore in the same Chapter, see how carefully that is put in;
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Is this an acceptable day to the Lord? Will I accept such a Fast as this? When you finde pleasure, Is this an acceptable day to the Lord? Will I accept such a Fast as this? When you find pleasure,
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and continue in strife and debate? That is, the Lord regards not the bare performance of the duty,and continue in strife and debate? That is, the Lord regards not the bore performance of the duty,
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unlesse the end of it be attaynd;
unless the end of it be attained;
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now the end of it is nothing else, but that every man in particular reforme the evils he is subject to;
now the end of it is nothing Else, but that every man in particular reform the evils he is Subject to;
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yea, his particular weaknesses, and personall infirmities, the mending of which, is carefully to bee endeavoured when we sanctifie a Fast to the Lord;
yea, his particular Weaknesses, and personal infirmities, the mending of which, is carefully to be endeavoured when we sanctify a Fast to the Lord;
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else we assemble together for Wine and for Oile, Hos. 7.14.
Else we assemble together for Wine and for Oil, Hos. 7.14.
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As if hee should say, you have not sought Mee when you howled upon your beds;
As if he should say, you have not sought Me when you howled upon your Beds;
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but your Wine and your Oile: That is, men are affected with the Iudgements of the Lord, they desire to have them removed, they wish for ease and prosperity,
but your Wine and your Oil: That is, men Are affected with the Judgments of the Lord, they desire to have them removed, they wish for ease and Prosperity,
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and for that they assemble themselves; but to Me, saith he, ye returne not. A beast will doe as much when it feeles any evill oppressing it;
and for that they assemble themselves; but to Me, Says he, you return not. A beast will do as much when it feels any evil oppressing it;
cc p-acp cst pns32 vvb px32; cc-acp p-acp pno11, vvz pns31, pn22 vvb xx. dt n1 vmb vdi c-acp d c-crq pn31 vvz d n-jn vvg pn31;
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and therefore God cals it, howling on their beds, an action proper to beasts:
and Therefore God calls it, howling on their Beds, an actium proper to beasts:
cc av np1 vvz pn31, vvg p-acp po32 n2, dt n1 j p-acp n2:
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but the Lord lookes, that you seeke him in sincerity, and that you labour to make your hearts perfect in him. In a word;
but the Lord looks, that you seek him in sincerity, and that you labour to make your hearts perfect in him. In a word;
cc-acp dt n1 vvz, cst pn22 vvb pno31 p-acp n1, cc cst pn22 vvb pc-acp vvi po22 n2 j p-acp pno31. p-acp dt n1;
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to conclude this, remember, That there is a double performance of every holy duty; to conclude this, Remember, That there is a double performance of every holy duty;
pc-acp vvi d, vvb, cst pc-acp vbz dt j-jn n1 pp-f d j n1;
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one is, when we doe the worke as a taske, and are glad when it is over;
one is, when we do the work as a task, and Are glad when it is over;
pi vbz, c-crq pns12 vdb dt n1 p-acp dt n1, cc vbr j c-crq pn31 vbz a-acp;
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3063
when we doe it as servants that doe eye-service to their masters:
when we do it as Servants that do eye-service to their Masters:
c-crq pns12 vdb pn31 p-acp n2 cst vdb n1 p-acp po32 n2:
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another is, when not onely the thing is done, but your hearts also are wrought upon; Another is, when not only the thing is done, but your hearts also Are wrought upon;
j-jn vbz, c-crq xx av-j dt n1 vbz vdn, cc-acp po22 n2 av vbr vvn p-acp;
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3065
for that is the end of the outward performance, and the worke is so farre accepted as it hath an operation on our hearts and affections.
for that is the end of the outward performance, and the work is so Far accepted as it hath an operation on our hearts and affections.
p-acp d vbz dt n1 pp-f dt j n1, cc dt n1 vbz av av-j vvn c-acp pn31 vhz dt n1 p-acp po12 n2 cc n2.
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It is so in every duty; It is so in every duty;
pn31 vbz av p-acp d n1;
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as in Prayer, when you call on God in private, doth God regard the words of a prayer? No,
as in Prayer, when you call on God in private, does God regard the words of a prayer? No,
c-acp p-acp n1, c-crq pn22 vvb p-acp np1 p-acp j, vdz np1 vvi dt n2 pp-f dt n1? uh-dx,
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but ' its working on your hearts, ' its humbling of them, ' its bringing of them into frame,
but ' its working on your hearts, ' its humbling of them, ' its bringing of them into frame,
cc-acp ' pn31|vbz vvg p-acp po22 n2, ' pn31|vbz vvg pp-f pno32, ' pn31|vbz vvg pp-f pno32 p-acp n1,
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and making them perfect with God every day, by a thorow renewing of your repentance, and this is the doing of the thing.
and making them perfect with God every day, by a thorough renewing of your Repentance, and this is the doing of the thing.
cc vvg pno32 j p-acp np1 d n1, p-acp dt j vvg pp-f po22 n1, cc d vbz dt vdg pp-f dt n1.
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3070
Amongst your selves, if a servant doth onely make a show of doing a thing, it is not regarded;
among your selves, if a servant does only make a show of doing a thing, it is not regarded;
p-acp po22 n2, cs dt n1 vdz av-j vvi dt n1 pp-f vdg dt n1, pn31 vbz xx vvn;
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but hee that brings the thing to passe is accepted of you: and that is it, which the Lord requires and accepts in our performances.
but he that brings the thing to pass is accepted of you: and that is it, which the Lord requires and accepts in our performances.
cc-acp pns31 cst vvz dt n1 pc-acp vvi vbz vvn pp-f pn22: cc cst vbz pn31, r-crq dt n1 vvz cc vvz p-acp po12 n2.
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3072
Now we shall see that this Text will helpe us to all that is required in a Fast,
Now we shall see that this Text will help us to all that is required in a Fast,
av pns12 vmb vvi cst d n1 vmb vvi pno12 p-acp d cst vbz vvn p-acp dt av-j,
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as will appeare in the particulars.
as will appear in the particulars.
c-acp vmb vvi p-acp dt n2-j.
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Phineas the sonne of Eleazar, &c. ] In the former part of the Chapter the disease is set downe, and that is Sinne, (which is indeed the onely disease of the soule) illustrated from two consequents. Phinehas the son of Eleazar, etc. ] In the former part of the Chapter the disease is Set down, and that is Sin, (which is indeed the only disease of the soul) illustrated from two consequents.
np1 dt n1 pp-f np1, av ] p-acp dt j n1 pp-f dt n1 dt n1 vbz vvn a-acp, cc d vbz n1, (r-crq vbz av dt j n1 pp-f dt n1) vvn p-acp crd n2-j.
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First, from the wrath of God, who (as the Text saith) was very angry with Israel,
First, from the wrath of God, who (as the Text Says) was very angry with Israel,
ord, p-acp dt n1 pp-f np1, r-crq (c-acp dt n1 vvz) vbds av j p-acp np1,
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for they had committed whoredome and joyned with Baal-Peor. That was the disease, the sin, for which they had brought on them Gods wrath.
for they had committed whoredom and joined with Baal-peor. That was the disease, the since, for which they had brought on them God's wrath.
p-acp pns32 vhd vvn n1 cc vvn p-acp np1. cst vbds dt n1, dt n1, p-acp r-crq pns32 vhd vvn p-acp pno32 n2 n1.
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And secondly from an effect of that wrath, the Plague; (God struck them with pestilence, that is the punishment. And secondly from an Effect of that wrath, the Plague; (God struck them with pestilence, that is the punishment.
cc ord p-acp dt n1 pp-f d n1, dt n1; (np1 vvd pno32 p-acp n1, cst vbz dt n1.
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In this verse is set downe the remedy, and that is the turning away of Gods wrath. In this verse is Set down the remedy, and that is the turning away of God's wrath.
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For as the Physitian sayes, Morbi curantur contrarijs, so it is true in Divinity:
For as the physician Says, Morbi curantur contrarijs, so it is true in Divinity:
p-acp p-acp dt n1 vvz, np1 fw-la fw-la, av pn31 vbz j p-acp n1:
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as the wrath of God was the cause of the Plague, so the turning away thereof is the remedy.
as the wrath of God was the cause of the Plague, so the turning away thereof is the remedy.
c-acp dt n1 pp-f np1 vbds dt n1 pp-f dt n1, av dt vvg av av vbz dt n1.
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This turning away of his wrath, is set forth by the cause of its turning away;
This turning away of his wrath, is Set forth by the cause of its turning away;
d vvg av pp-f po31 n1, vbz vvn av p-acp dt n1 pp-f po31 vvg av;
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and that was the zeale of Phineas, while hee was zealous for my sake; and that is made good by two reasons. and that was the zeal of Phinehas, while he was zealous for my sake; and that is made good by two Reasons.
cc d vbds dt n1 pp-f np1, cs pns31 vbds j p-acp po11 n1; cc d vbz vvn j p-acp crd n2.
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3083
One is in the latter end of my Text;
One is in the latter end of my Text;
pi vbz p-acp dt d n1 pp-f po11 n1;
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3084
therefore have I not consumed them in my jealousie. As if hee had said, If Phineas had not beene zealous, my jealou• should have burned more and more,
Therefore have I not consumed them in my jealousy. As if he had said, If Phinehas had not been zealous, my jealou• should have burned more and more,
av vhb pns11 xx vvn pno32 p-acp po11 n1. c-acp cs pns31 vhd vvn, cs np1 vhd xx vbn j, po11 n1 vmd vhi vvn av-dc cc av-dc,
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and the jealousie of that should have beene utter destruction.
and the jealousy of that should have been utter destruction.
cc dt n1 pp-f cst vmd vhi vbn j n1.
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3086
The second is Gods owne Testimony, set downe before my Text. The Lord himselfe said unto Moses, that his wrath was turned away.
The second is God's own Testimony, Set down before my Text. The Lord himself said unto Moses, that his wrath was turned away.
dt ord vbz npg1 d n1, vvn a-acp p-acp po11 np1 dt n1 px31 vvd p-acp np1, cst po31 n1 vbds vvn av.
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3087
I will say no more for opening the words; but in them you shall see these five points lye evidently before you.
I will say no more for opening the words; but in them you shall see these five points lie evidently before you.
pns11 vmb vvi av-dx dc p-acp vvg dt n2; cc-acp p-acp pno32 pn22 vmb vvi d crd n2 vvb av-j p-acp pn22.
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First, in that the removall of the Plague is attributed to God, and to the turning away of his anger, this is clearely deduced: First, in that the removal of the Plague is attributed to God, and to the turning away of his anger, this is clearly deduced:
ord, p-acp d dt n1 pp-f dt n1 vbz vvn p-acp np1, cc p-acp dt n-vvg av pp-f po31 n1, d vbz av-j vvn:
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3089
That it is God only that doth good and evill ;That it is God only that does good and evil;
cst pn31 vbz np1 av-j cst vdz j cc j-jn;
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for you see his anger brought the Plague on them, and the turning away of his anger healed them againe.
for you see his anger brought the Plague on them, and the turning away of his anger healed them again.
c-acp pn22 vvb po31 n1 vvd dt n1 p-acp pno32, cc dt n-vvg av pp-f po31 n1 vvn pno32 av.
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3091
Secondly, it is sin that causes Gods anger: anger in God hath alway relation to sinne, for sinne is the cause of it.
Secondly, it is since that Causes God's anger: anger in God hath always Relation to sin, for sin is the cause of it.
ord, pn31 vbz n1 cst vvz ng1 n1: n1 p-acp np1 vhz av n1 p-acp n1, p-acp n1 vbz dt n1 pp-f pn31.
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410
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3092
Thirdly, the way to turne away the Lords anger, is zeale, for his sake.
Thirdly, the Way to turn away the lords anger, is zeal, for his sake.
ord, dt n1 pc-acp vvi av dt n2 n1, vbz n1, p-acp po31 n1.
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3093
Fourthly, if there be want of this zeale among us, his jealousie shall grow hotter and hotter, it shall encrease upon us more and more.
Fourthly, if there be want of this zeal among us, his jealousy shall grow hotter and hotter, it shall increase upon us more and more.
ord, cs pc-acp vbi n1 pp-f d n1 p-acp pno12, po31 n1 vmb vvi jc cc jc, pn31 vmb vvi p-acp pno12 dc cc av-dc.
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3094
Fifthly, and lastly, the issue of this jealousie of his, will be utter destruction.
Fifthly, and lastly, the issue of this jealousy of his, will be utter destruction.
ord, cc ord, dt n1 pp-f d n1 pp-f png31, vmb vbi j n1.
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Wee will begin with the first, which is, That it is God onely, that doth good and evill to every Nation, to every Church and Kingdome, yea to every particular person. As you see here;
we will begin with the First, which is, That it is God only, that does good and evil to every nation, to every Church and Kingdom, yea to every particular person. As you see Here;
pns12 vmb vvi p-acp dt ord, r-crq vbz, cst pn31 vbz np1 j, cst vdz j cc j-jn p-acp d n1, p-acp d n1 cc n1, uh p-acp d j n1. p-acp pn22 vvb av;
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it was not the corruption of the Aire that brought the Plague, nor the clearing of it with f•ost and wind, that turned it away;
it was not the corruption of the Air that brought the Plague, nor the clearing of it with f•ost and wind, that turned it away;
pn31 vbds xx dt n1 pp-f dt n1 cst vvd dt n1, ccx dt n-vvg pp-f pn31 p-acp n1 cc n1, cst vvd pn31 av;
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but the cloud of the Lords wrath shed this storme on them; and when he was appeased with them there followed health and peace:
but the cloud of the lords wrath shed this storm on them; and when he was appeased with them there followed health and peace:
cc-acp dt n1 pp-f dt n2 n1 vvb d n1 p-acp pno32; cc c-crq pns31 vbds vvn p-acp pno32 pc-acp vvd n1 cc n1:
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The Lord wounds, and the Lord heales. The Lord wounds, and the Lord heals.
dt n1 n2, cc dt n1 vvz.
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For what is the Plague but a sword in the hand of an Angell, who drawes it out,
For what is the Plague but a sword in the hand of an Angel, who draws it out,
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and puts it into its sheath againe, at his Masters appointment? And is not there the same reason of all other evils? Warre you know is a terrible thing,
and puts it into its sheath again, At his Masters appointment? And is not there the same reason of all other evils? War you know is a terrible thing,
cc vvz pn31 p-acp po31 n1 av, p-acp po31 ng1 n1? cc vbz xx a-acp dt d n1 pp-f d j-jn n2-jn? n1 pn22 vvb vbz dt j n1,
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when Enemies come as Bees on a Land;
when Enemies come as Bees on a Land;
c-crq n2 vvb p-acp n2 p-acp dt n1;
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but doth not the Lord hisse for them? And againe, they are driven away as with a breath at his appointment.
but does not the Lord hiss for them? And again, they Are driven away as with a breath At his appointment.
cc-acp vdz xx dt n1 vvb p-acp pno32? cc av, pns32 vbr vvn av c-acp p-acp dt n1 p-acp po31 n1.
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3103
Famine is a leane devouring evill, which causes the Land to eate up the inhabitants thereof;
Famine is a lean devouring evil, which Causes the Land to eat up the inhabitants thereof;
n1 vbz dt j j-vvg n-jn, r-crq vvz dt n1 pc-acp vvi a-acp dt n2 av;
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but is not the Lord the onely cause of it? Doth not he make the Heaven as Brasse,
but is not the Lord the only cause of it? Does not he make the Heaven as Brass,
cc-acp vbz xx dt n1 dt j n1 pp-f pn31? vdz xx pns31 vvi dt n1 p-acp n1,
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and the Earth as Iron? Doth not he when he will, open the windowes of Heaven,
and the Earth as Iron? Does not he when he will, open the windows of Heaven,
cc dt n1 p-acp n1? vdz xx pns31 c-crq pns31 vmb, vvb dt n2 pp-f n1,
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3106
and unstop the bottels of the clouds, and powre outraine unseasonably? And is not hee the cause of death, which is the journeys end of both the former? To which, every one of us is subject, yet wee consider it not.
and unstop the bottles of the Clouds, and pour outraine unseasonably? And is not he the cause of death, which is the journeys end of both the former? To which, every one of us is Subject, yet we Consider it not.
cc vvi dt n2 pp-f dt n2, cc n1 vvi av-j? cc vbz xx pns31 dt n1 pp-f n1, r-crq vbz dt ng1 n1 pp-f d dt j? p-acp r-crq, d crd pp-f pno12 vbz j-jn, av pns12 vvb pn31 xx.
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Though we see men fall from the Tree of Life every moment yet wee regard it not.
Though we see men fallen from the Tree of Life every moment yet we regard it not.
cs pns12 vvb n2 vvi p-acp dt n1 pp-f n1 d n1 av pns12 vvb pn31 xx.
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This the Lord takes onely to himselfe, Psal. 68.20. To the Lord belong the issues from death:
This the Lord Takes only to himself, Psalm 68.20. To the Lord belong the issues from death:
np1 dt n1 vvz av-j p-acp px31, np1 crd. p-acp dt n1 vvb dt n2 p-acp n1:
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and therefore let us give to the Lord, this great Prerogative of his; That he onely doth good and evill, and let no man question it.
and Therefore let us give to the Lord, this great Prerogative of his; That he only does good and evil, and let no man question it.
cc av vvb pno12 vvi p-acp dt n1, d j n1 pp-f png31; cst pns31 av-j vdz j cc j-jn, cc vvb dx n1 vvi pn31.
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You will say, who doth question it? It is very true;
You will say, who does question it? It is very true;
pn22 vmb vvi, r-crq vdz vvi pn31? pn31 vbz av j;
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we doe not question it in words, but if we question it in our deeds, it is an argument that our hearts make a doubt of it,
we do not question it in words, but if we question it in our Deeds, it is an argument that our hearts make a doubt of it,
pns12 vdb xx vvi pn31 p-acp n2, cc-acp cs pns12 vvb pn31 p-acp po12 n2, pn31 vbz dt n1 cst po12 n2 vvi dt n1 pp-f pn31,
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though our tongues doe not question it. Therefore let us examine the matter.
though our tongues do not question it. Therefore let us examine the matter.
cs po12 n2 vdb xx vvi pn31. av vvb pno12 vvi dt n1.
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If wee thinke the Lord onely doth good and evill, why then will not we obey him and serve him,
If we think the Lord only does good and evil, why then will not we obey him and serve him,
cs pns12 vvb dt n1 av-j vdz j cc j-jn, q-crq av vmb xx pns12 vvi pno31 cc vvi pno31,
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and please him in all things? But provoke him to anger, by our words, and by our workes, as the Prophet speakes.
and please him in all things? But provoke him to anger, by our words, and by our works, as the Prophet speaks.
cc vvb pno31 p-acp d n2? p-acp vvi pno31 p-acp n1, p-acp po12 n2, cc p-acp po12 n2, c-acp dt n1 vvz.
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Perhaps you will say to me, as Saul answered Samuel, when he came from the warre of the Amalekites; Oh thou blessed of the Lord, I have fully kept the Commandement of the Lord ;
Perhaps you will say to me, as Saul answered Samuel, when he Come from the war of the Amalekites; O thou blessed of the Lord, I have Fully kept the Commandment of the Lord;
av pn22 vmb vvi p-acp pno11, p-acp np1 vvd np1, c-crq pns31 vvd p-acp dt n1 pp-f dt n2; uh pns21 j-vvn pp-f dt n1, pns11 vhb av-j vvn dt n1 pp-f dt n1;
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but saith Samuel, If thou hast done so, What meanes the bleating of the Sheepe, and the lowing of the Oxen:
but Says Samuel, If thou hast done so, What means the bleating of the Sheep, and the lowing of the Oxen:
cc-acp vvz np1, cs pns21 vh2 vdn av, q-crq vvz dt n-vvg pp-f dt n1, cc dt vvg pp-f dt n2:
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So I say to you, if you obey the Lord, what meanes so many sinnes amongst us? What meanes Fornication and Whoredome which is so frequent? What meane those Oathes amongst us,
So I say to you, if you obey the Lord, what means so many Sins among us? What means Fornication and Whoredom which is so frequent? What mean those Oaths among us,
av pns11 vvb p-acp pn22, cs pn22 vvb dt n1, r-crq vvz av d n2 p-acp pno12? q-crq vvz n1 cc n1 r-crq vbz av j? q-crq vvb d n2 p-acp pno12,
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for which the Land mournes? Not onely greater oathes, but smaller oathes, which exceed the greater for frequency,
for which the Land mourns? Not only greater Oaths, but smaller Oaths, which exceed the greater for frequency,
p-acp r-crq dt n1 vvz? xx av-j jc n2, cc-acp jc n2, r-crq vvb dt jc p-acp n1,
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though the greater exceed them, in that they take the Name of God in vaine.
though the greater exceed them, in that they take the Name of God in vain.
cs dt jc vvi pno32, p-acp cst pns32 vvb dt n1 pp-f np1 p-acp j.
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Againe, what meanes the breaches of the Sabbath? Of which I will speake a word by the way:
Again, what means the Breaches of the Sabbath? Of which I will speak a word by the Way:
av, r-crq vvz dt n2 pp-f dt n1? pp-f r-crq pns11 vmb vvi dt n1 p-acp dt n1:
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and that you may know that I doe not blame you for that as a sinne, which is no sinne, I will make this digression.
and that you may know that I do not blame you for that as a sin, which is no sin, I will make this digression.
cc cst pn22 vmb vvi cst pns11 vdb xx vvi pn22 p-acp d c-acp dt n1, r-crq vbz dx n1, pns11 vmb vvi d n1.
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Doe you not think that Sabbaths are to be kept, and to be kept holy? I will name but two reasons to make it good;
Do you not think that Sabbaths Are to be kept, and to be kept holy? I will name but two Reasons to make it good;
vdb pn22 xx vvi d n2 vbr pc-acp vbi vvn, cc pc-acp vbi vvn j? pns11 vmb vvi p-acp crd n2 pc-acp vvi pn31 j;
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you shall finde them in Esay 57.30. It is My Holy Day. First, it is a Holy Day, and if it be holy, you may doe nothing thereon that is common.
you shall find them in Isaiah 57.30. It is My Holy Day. First, it is a Holy Day, and if it be holy, you may do nothing thereon that is Common.
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A Vessell that is sanctified and made holy, may not bee imployed to take up common water,
A Vessel that is sanctified and made holy, may not be employed to take up Common water,
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or used in common services, for it is holy.
or used in Common services, for it is holy.
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So the time of the Sabbath is holy, therefore you must not spend it about common actions,
So the time of the Sabbath is holy, Therefore you must not spend it about Common actions,
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for if you doe, you prophane that which is holy.
for if you do, you profane that which is holy.
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Seeondly it is My Day, and if it be My Day, rob mee not of it: Secondly it is My Day, and if it be My Day, rob me not of it:
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every houre of that day that you spend in common speeches and actions, you rob the Lord of that houre,
every hour of that day that you spend in Common Speeches and actions, you rob the Lord of that hour,
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for all the day is his.
for all the day is his.
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And doe not thinke that men were tied to this observance onely, under the Old Testament; And do not think that men were tied to this observance only, under the Old Testament;
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but know that it continues still:
but know that it continues still:
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for doe but consider with your selves, if the Lord should have left it meerely in the power of the Church to appoint a Sabbath day, it might have been brought from a week to a moneth, for do but Consider with your selves, if the Lord should have left it merely in the power of the Church to appoint a Sabbath day, it might have been brought from a Week to a Monn,
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and from a moneth to a yeare, and so if of meeting together had bin no necessity put upon us by God himse•fe, where would religion have bin? And do you think God would not have provided for his Church better than so.
and from a Monn to a year, and so if of meeting together had been no necessity put upon us by God himse•fe, where would Religion have been? And do you think God would not have provided for his Church better than so.
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Besides, why should it be questioned, when it is transmitted to us from the most ancient times. Beside, why should it be questioned, when it is transmitted to us from the most ancient times.
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Iustin Martyr sayes, that on the day which we call Sunday, the Christians met together to worship God;Justin Martyr Says, that on the day which we call Sunday, the Christians met together to worship God;
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and the people came out of the Countrey for that end, and it was a Solemne day.
and the people Come out of the Country for that end, and it was a Solemn day.
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Tertullian in his Apologie saith as much:Tertullian in his Apology Says as much:
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and therefore because they spent that day in worshiping God, all the Heathen called it Sunday.
and Therefore Because they spent that day in worshipping God, all the Heathen called it Sunday.
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And in all ancient times it was never controverted, never called into question.
And in all ancient times it was never controverted, never called into question.
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Againe, doe we not need such a day? Therefore the Lord saith, Sabbath was made for man ; Again, do we not need such a day? Therefore the Lord Says, Sabbath was made for man;
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as if hee had said, I could have spared the Sabbath.
as if he had said, I could have spared the Sabbath.
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It is not for my owne sake and for my worship sake, but for mans sake, that is,
It is not for my own sake and for my worship sake, but for men sake, that is,
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lest he should forget God, and bee a stranger to him, which would redound to our own hurt.
lest he should forget God, and be a stranger to him, which would redound to our own hurt.
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And therefore shall not wee be willing to keepe it, when it was for our owne sakes that the Lord appointed it? What gainers might wee be in grace and holinesse,
And Therefore shall not we be willing to keep it, when it was for our own sakes that the Lord appointed it? What gainers might we be in grace and holiness,
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if wee would sanctifie every Sabbath as we should? Should we be losers by it:
if we would sanctify every Sabbath as we should? Should we be losers by it:
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but this is a digression, and I speake it by the way.
but this is a digression, and I speak it by the Way.
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But marke it, I say, if you keepe the Commandements of God, What meanes this bleating of the sheepe? These acts of disobedience on his owne Day?
But mark it, I say, if you keep the commandments of God, What means this bleating of the sheep? These acts of disobedience on his own Day?
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We will goe on in the examination. If indeed we thinke that it is the Lord that doth good and evill;
We will go on in the examination. If indeed we think that it is the Lord that does good and evil;
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why are we so inobservant and negligent of him? why do we reckon it a wearinesse to serve him? why turne wee Religion into formalitie, posting over holy duties in a carelesse and negligent maner,
why Are we so inobservant and negligent of him? why do we reckon it a weariness to serve him? why turn we Religion into formality, posting over holy duties in a careless and negligent manner,
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when we should be carefull and fervent in the same? Why is there so little growth in religion,
when we should be careful and fervent in the same? Why is there so little growth in Religion,
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so much barrennesse in good workes, the price whereof is more than gold and silver? In a word,
so much Barrenness in good works, the price whereof is more than gold and silver? In a word,
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Why doe we turne the maine into the by, and the by into the maine? That is,
Why do we turn the main into thee by, and the by into the main? That is,
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why goe we about all other businesse as our maine and chiefe scope, and take in holy duties by the way, more to stop the mouth of naturall Conscience (as carnall men may doe) than for any delight we• have in them? If we thinke God to be the Author of good and evill,
why go we about all other business as our main and chief scope, and take in holy duties by the Way, more to stop the Mouth of natural Conscience (as carnal men may do) than for any delight we• have in them? If we think God to be the Author of good and evil,
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why are these things so? Every man is ready to professe his faith in the Truth hereof,
why Are these things so? Every man is ready to profess his faith in the Truth hereof,
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but if wee did beleeve it, wee should be more carefull to please the LORD in all things.
but if we did believe it, we should be more careful to please the LORD in all things.
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Againe, if we thinke that God only doth good and evill, why have not wee our eyes on him altogether? why doe wee not feare him, Again, if we think that God only does good and evil, why have not we our eyes on him altogether? why do we not Fear him,
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and nothing els, trust in him and in nothing besides, depend on him, and upon no other? In all our calamities and dangers,
and nothing Else, trust in him and in nothing beside, depend on him, and upon no other? In all our calamities and dangers,
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why doe not wee seeke to him, as to one that onely can helpe us, and heale us?
why do not we seek to him, as to one that only can help us, and heal us?
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You will say, we doe depend on God, wee trust in God, and none but him? You will say, we do depend on God, we trust in God, and none but him?
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It is very well if you doe; but consider, that to trust in God, is to part with all for his sake, It is very well if you do; but Consider, that to trust in God, is to part with all for his sake,
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and to have an eye only unto the recompence of reward, to be willing to deny our selves in our profits,
and to have an eye only unto the recompense of reward, to be willing to deny our selves in our profits,
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and credits, and pleasures, to be content to have him alone. Thus Saint Paul expresses it, 2 Tim. 1.13. Therefore, saith he, have we suffered these things, for we know whom wee have trusted.
and credits, and pleasures, to be content to have him alone. Thus Saint Paul Expresses it, 2 Tim. 1.13. Therefore, Says he, have we suffered these things, for we know whom we have trusted.
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As if he had said, we have parted with all, we are content to be led from prison to prison, we are content with God alone,
As if he had said, we have parted with all, we Are content to be led from prison to prison, we Are content with God alone,
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for wee know the power and faithfulnesse of him whom we have trusted.
for we know the power and faithfulness of him whom we have trusted.
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Againe, to trust in God, is then to rest on him, when the case is such (marke it) that if we faile we are undone, Again, to trust in God, is then to rest on him, when the case is such (mark it) that if we fail we Are undone,
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then to build on him as a sure rocke;
then to built on him as a sure rock;
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that is the nature of true holinesse, and exact walking, when God puts us into an exigent, removes from us friends, takes away worldly helpes,
that is the nature of true holiness, and exact walking, when God puts us into an exigent, removes from us Friends, Takes away worldly helps,
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yet in this case to trust him.
yet in this case to trust him.
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Thus Hester trusted God, when she undertooke that dangerous enterprize, If I perish, I perish, when if the Lord had failed her, shee had lost her life.
Thus Esther trusted God, when she undertook that dangerous enterprise, If I perish, I perish, when if the Lord had failed her, she had lost her life.
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So Daniel trusted God, when he would put himselfe upon him, being in such danger for the open profession of his Religion, which by death they would have forced him to deny.
So daniel trusted God, when he would put himself upon him, being in such danger for the open profession of his Religion, which by death they would have forced him to deny.
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Thus Asa trusted God, when hee went with a small number against a great multitude, the Text saith of him, That he trusted in God.
Thus Asa trusted God, when he went with a small number against a great multitude, the Text Says of him, That he trusted in God.
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Now doe we thus trust him? Surely we doe not:
Now do we thus trust him? Surely we do not:
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but when faith and sense come into competition, when they meet together on a narrow bridge;
but when faith and sense come into competition, when they meet together on a narrow bridge;
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we are readie to byas our conscience the wrong way, to goe aside, and decline the blow, that is, we are ready in such a case,
we Are ready to bias our conscience the wrong Way, to go aside, and decline the blow, that is, we Are ready in such a case,
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though with breach of a good conscience, so to trust in God, that withall we will keepe a sure foot on some outward, probable, sensible meanes, that if God failes us,
though with breach of a good conscience, so to trust in God, that withal we will keep a sure foot on Some outward, probable, sensible means, that if God fails us,
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yet, wee may know what to trust to. The truth is, we doe not leane to the Lord.
yet, we may know what to trust to. The truth is, we do not lean to the Lord.
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For what •• it to leane to him? You know a man is then ••id to leane,
For what •• it to lean to him? You know a man is then ••id to lean,
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when hee stands not on his own• •eet, but so rests the bu•ke of his body on a ra••e,
when he Stands not on his own• •eet, but so rests the bu•ke of his body on a ra••e,
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or staffe, or the like, that if it faile him, he fals downe: To rest on God in this manner, is to leane to him;
or staff, or the like, that if it fail him, he falls down: To rest on God in this manner, is to lean to him;
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and did wee thinke that hee had all power to doe good and hurt to the Creature we should thus trust in him;
and did we think that he had all power to do good and hurt to the Creature we should thus trust in him;
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but in that we doe it so little, and so seldome, it it an argument that whatsoever wee professe we doe not indeed beleeve it.
but in that we do it so little, and so seldom, it it an argument that whatsoever we profess we do not indeed believe it.
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Last of all (to make an end of this examination) if we think indeed, that the Lord only is able to doe good and evill, Last of all (to make an end of this examination) if we think indeed, that the Lord only is able to do good and evil,
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why do we not that which is a necessary consequent th•r•of, which you shall finde in Gen. 17.1. it is Gods speech to Abraham, I am God all-sufficient, therefore walke before mee and bee perfect.
why do we not that which is a necessary consequent th•r•of, which you shall find in Gen. 17.1. it is God's speech to Abraham, I am God All-sufficient, Therefore walk before me and be perfect.
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Marke that, when any man thinkes God to be Al-sufficient, that he hath all power in his hands, that he is Almighty (for so the word signifies) that which will necessarily follow on this beliefe, is this;
Mark that, when any man thinks God to be All-sufficient, that he hath all power in his hands, that he is Almighty (for so the word signifies) that which will necessarily follow on this belief, is this;
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he will be perfect with the Lord. You will say, I hope we are perfect with God:
he will be perfect with the Lord. You will say, I hope we Are perfect with God:
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But if we be, why are our actions so dissonant? why doe wee serve God so by halfes,
But if we be, why Are our actions so dissonant? why do we serve God so by halves,
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and by fits? why are we so unequall and uneven in our wayes? we are zealous for a fit,
and by fits? why Are we so unequal and uneven in our ways? we Are zealous for a fit,
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and in some particulars, but grow cold againe, as if we never had beene the men.
and in Some particulars, but grow cold again, as if we never had been the men.
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Wee goe on in a good course, till wee meete with some crosse, and then wee baulke it;
we go on in a good course, till we meet with Some cross, and then we balk it;
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till wee meet with some advantage and preferment, and then we step out of the way to take it:
till we meet with Some advantage and preferment, and then we step out of the Way to take it:
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Is this to be perfect with God? But if wee thought the Lord to be All-sufficient and Almighty, we would walke perfectly before him.
Is this to be perfect with God? But if we Thought the Lord to be All-sufficient and Almighty, we would walk perfectly before him.
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For what is the reason that any man steps out from God? It is because he findes something in the Creature, which he sees not in God;
For what is the reason that any man steps out from God? It is Because he finds something in the Creature, which he sees not in God;
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therefore saith God, I am Al-sufficient, that is, let a man looke round about him,
Therefore Says God, I am All-sufficient, that is, let a man look round about him,
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and consider whatsoever it is that he can desire or need, he shall have it in the Lord,
and Consider whatsoever it is that he can desire or need, he shall have it in the Lord,
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for he is All-sufficient. Why then should not you be perfect with him? why will you start from him at any time,
for he is All-sufficient. Why then should not you be perfect with him? why will you start from him At any time,
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or upon any occasion? And this shall suffice to make it evident, that it is a very hard thing to beleeve this indeed, that God only is able to doe good and evill.
or upon any occasion? And this shall suffice to make it evident, that it is a very hard thing to believe this indeed, that God only is able to do good and evil.
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Indeed wee care for the favour of Princes, and think that they can hurt us, or doe us good;
Indeed we care for the favour of Princes, and think that they can hurt us, or do us good;
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and therefore wee are so intent about them, so busily occupied about them, but this would not worke on us so much if we did beleeve that which I have now delivered unto you that God onely is the Authour of good and evill.
and Therefore we Are so intent about them, so busily occupied about them, but this would not work on us so much if we did believe that which I have now Delivered unto you that God only is the Author of good and evil.
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Therefore will wee reason with you, and see if wee can plant this principle in you, and strengthen your beliefe thereof.
Therefore will we reason with you, and see if we can plant this principle in you, and strengthen your belief thereof.
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For it is certaine that all the errours and obliquities wee finde in the lives of men, come from this, that these common Principles are not throughly beleeved,
For it is certain that all the errors and obliquities we find in the lives of men, come from this, that these Common Principles Are not thoroughly believed,
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but by halfes, and of them we faile in none more than in this;
but by halves, and of them we fail in none more than in this;
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for if we did beleeve that God is the cause of all, wee should serve him with willing hearts and ready minds in all things.
for if we did believe that God is the cause of all, we should serve him with willing hearts and ready minds in all things.
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It is true, we thinke God hath a chiefe hand in good and evill; yet we think the Creature can doe somewhat too, but consider this one reason.
It is true, we think God hath a chief hand in good and evil; yet we think the Creature can do somewhat too, but Consider this one reason.
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If the Creature were able to doe you good or hurt, I will be bold to say to you, that God were not God,
If the Creature were able to do you good or hurt, I will be bold to say to you, that God were not God,
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and you might bee absolved from worshipping him:
and you might be absolved from worshipping him:
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For this is a principle planted in every mans nature, by the Author of Nature, that we regard or neglect every Creature more or lesse,
For this is a principle planted in every men nature, by the Author of Nature, that we regard or neglect every Creature more or less,
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as they are more or lesse able to doe us hurt:
as they Are more or less able to do us hurt:
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now if the Creature could but in part doe us good or hurt, wee need not then care to worship the Lord onely, for hee onely could not benefit or hurt us,
now if the Creature could but in part do us good or hurt, we need not then care to worship the Lord only, for he only could not benefit or hurt us,
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but God onely is to bee worshipped; therefore hee onely hath power to doe good or hurt.
but God only is to be worshipped; Therefore he only hath power to do good or hurt.
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For on this ground we worship him alone;
For on this ground we worship him alone;
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that he onely is able to doe good or hurt, otherwise hee were not a compleat adequate God to the worship that is required.
that he only is able to do good or hurt, otherwise he were not a complete adequate God to the worship that is required.
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Againe, if the Creature could doe any thing, it might chalenge part in the Deity, but it is impossible there should be any more Gods than one: Again, if the Creature could do any thing, it might challenge part in the Deity, but it is impossible there should be any more God's than one:
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Therefore it is the Lord onely that doth good and evill.
Therefore it is the Lord only that does good and evil.
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Thus Amos concludes it in his third Chapter, Is there any evill in the City that he hath not done? And so we may say, Is there any good that he hath not done;
Thus Amos concludes it in his third Chapter, Is there any evil in the city that he hath not done? And so we may say, Is there any good that he hath not done;
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where marke the generalitie, Is there any evill that he hath not done? Therefore glorifie him in thy life, and in all thy wayes:
where mark the generality, Is there any evil that he hath not done? Therefore Glorify him in thy life, and in all thy ways:
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For, as Daniel told Belshazzar, In his hands are all our wayes. For, as daniel told Belshazzar, In his hands Are all our ways.
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That is, we take not the least step to prosperitie or adversitie through the whole course of our life,
That is, we take not the least step to Prosperity or adversity through the Whole course of our life,
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but it is the Lord that guides our steps. Therefore in 2 Cor. 1.3. Paul cals him the God of all comfort exclusively, so that no Creature is able to joyne with him in giving the least comfort.
but it is the Lord that guides our steps. Therefore in 2 Cor. 1.3. Paul calls him the God of all Comfort exclusively, so that no Creature is able to join with him in giving the least Comfort.
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But you will say to me, Is this so? Doe not we finde by experience, that riches, But you will say to me, Is this so? Do not we find by experience, that riches,
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and friends, and credit, and wisdome and the like doe comfort us? And that the want and absence of these doth us hurt.
and Friends, and credit, and Wisdom and the like do Comfort us? And that the want and absence of these does us hurt.
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Yes, but I may give you this double answer:
Yes, but I may give you this double answer:
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First, these things are at Gods disposing and command, therefore it is not they that doe any thing, but the Lord by them. First, these things Are At God's disposing and command, Therefore it is not they that do any thing, but the Lord by them.
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It is the hand that brings to passe a thing, yet it is not vertually in the hand,
It is the hand that brings to pass a thing, yet it is not virtually in the hand,
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but in the will of the man that commands it. But secondly, I answer, It is not these things that do you good or hurt, but the Lord by them.
but in the will of the man that commands it. But secondly, I answer, It is not these things that do you good or hurt, but the Lord by them.
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You know when water heates the hand, you doe not say, the water doth it, but the heat that is by the fire in the water.
You know when water heats the hand, you do not say, the water does it, but the heat that is by the fire in the water.
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When you take a medicine in Beere or Wine, it is not the Beere or Wine that cures,
When you take a medicine in Beer or Wine, it is not the Beer or Wine that cures,
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but the medicine that is taken in that Beere or Wiine:
but the medicine that is taken in that Beer or Wiine:
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So it is the Lord that refreshes and comforts, hee wounds and he heales by the creature, but the creature doth neither.
So it is the Lord that Refreshes and comforts, he wounds and he heals by the creature, but the creature does neither.
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But you will say, this ability is borne and bred with the creature, and is never separated from it.
But you will say, this ability is born and bred with the creature, and is never separated from it.
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I answer, it is very true, the Creature hath a fitnesse in it to do us good or hurt;
I answer, it is very true, the Creature hath a fitness in it to do us good or hurt;
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but it is not able to put forth that fitnesse, or that strength, till it be acted by God;
but it is not able to put forth that fitness, or that strength, till it be acted by God;
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that is, till it be set a worke to doe it, by his blessing or cursing:
that is, till it be Set a work to do it, by his blessing or cursing:
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For example, The bread hath a fitnesse to nourish, but if God sayes not to the bread, nourish such an one, it shall not be able to do it;
For Exampl, The bred hath a fitness to nourish, but if God Says not to the bred, nourish such an one, it shall not be able to do it;
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for we live not by bread, but by the word of God, by his blessing of it,
for we live not by bred, but by the word of God, by his blessing of it,
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and commanding the Creature to do it. On the other side;
and commanding the Creature to do it. On the other side;
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take a disease, or any Creature that is fit to do us hurt, it shall not hurt,
take a disease, or any Creature that is fit to do us hurt, it shall not hurt,
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unlesse the Lord say, goe and strike such a wretch, bee an instrument of mine to punish him.
unless the Lord say, go and strike such a wretch, be an Instrument of mine to Punish him.
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Let an Axe be never so sharpe and keene, till the Worke-man take it in his hand and apply it to the worke, it shall doe nothing:
Let an Axe be never so sharp and keen, till the Workman take it in his hand and apply it to the work, it shall do nothing:
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So Gods blessing and cursing doth all;
So God's blessing and cursing does all;
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for Gods blessing is nothing else, but his bidding of the Creature to doe such an one good;
for God's blessing is nothing Else, but his bidding of the Creature to do such an one good;
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and his cursing is nothing else, but his bidding of a Creature afflict such an one:
and his cursing is nothing Else, but his bidding of a Creature afflict such an one:
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and therfore sometimes men are cheered by the Creature, sometimes againe they want that cheering; and Therefore sometime men Are cheered by the Creature, sometime again they want that cheering;
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sometimes they have contentment therein, and sometimes againe they have not And hence it is, that there may be abundance of all things,
sometime they have contentment therein, and sometime again they have not And hence it is, that there may be abundance of all things,
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and yet bee no more than as the huske without the graine, as the shell without the kernell, affording nothing but emptinesse.
and yet be no more than as the husk without the grain, as the shell without the kernel, affording nothing but emptiness.
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Againe, you may have a hundred-fold with persecution, that is, God can give you more comfort in persecution,
Again, you may have a hundredfold with persecution, that is, God can give you more Comfort in persecution,
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and the want of every thing, than you had in prosperity, when you had every thing supplied: therefore in Ier. 9.23.
and the want of every thing, than you had in Prosperity, when you had every thing supplied: Therefore in Jeremiah 9.23.
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see how the Lord reasons, Let not the strong man rejoyce in his strength, nor the wiseman in his wisdome, and why? For it is I the Lord which exercise loving kindenesse, see how the Lord Reasons, Let not the strong man rejoice in his strength, nor the Wiseman in his Wisdom, and why? For it is I the Lord which exercise loving kindness,
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and judgement, and righteousnesse in the earth. and judgement, and righteousness in the earth.
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As if hee had said, if these things were able to doe you good or hurt, you might rejoyce in them,
As if he had said, if these things were able to do you good or hurt, you might rejoice in them,
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but it is I the Lord that show justice and judgement, and am onely able to doe all. So in Psal. 62.10. If riches encrease, set not your heart on them, and why? For power belongeth unto God.
but it is I the Lord that show Justice and judgement, and am only able to do all. So in Psalm 62.10. If riches increase, Set not your heart on them, and why? For power belongeth unto God.
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But they might object, The Lord useth the meanes;
But they might Object, The Lord uses the means;
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that is answered in the last ver. It is true, but GOD rewards according to our workes,
that is answered in the last for. It is true, but GOD rewards according to our works,
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and not according to our meanes. And so much for the clearing of this: and now wee will apply it.
and not according to our means. And so much for the clearing of this: and now we will apply it.
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First, if the Lord be able to doe all good, and evill, then learn we hence to see God in his greatnesse:
First, if the Lord be able to do all good, and evil, then Learn we hence to see God in his greatness:
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the Lord is forgotten in the world, we doe not see him in his greatnesse and Majestie, and Almighty power;
the Lord is forgotten in the world, we do not see him in his greatness and Majesty, and Almighty power;
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if we did, it would draw all our thoughts and affections to him, which are now occupied about so many severall fancies:
if we did, it would draw all our thoughts and affections to him, which Are now occupied about so many several fancies:
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I say, they would be all pitched upon him, whereas seeing they are conversant about pouerty and riches and friends and disgrace, I say, they would be all pitched upon him, whereas seeing they Are conversant about poverty and riches and Friends and disgrace,
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as able to doe good or evill:
as able to do good or evil:
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it is an argument, we attribute that to the creature which belongs to God, which is no better than Idolatry: as in Colos. 3.5. Mortifie your earthly members, fornication, uncleannesse, and covetousnesse which is idolatry ; marke that.
it is an argument, we attribute that to the creature which belongs to God, which is no better than Idolatry: as in Colos 3.5. Mortify your earthly members, fornication, uncleanness, and covetousness which is idolatry; mark that.
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Now Idolatry is of two sorts, either when you worship the true God in a wrong manner,
Now Idolatry is of two sorts, either when you worship the true God in a wrong manner,
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or else when you make the creature God:
or Else when you make the creature God:
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and that you doe either when you conceive the creature under the notion of God as the heathen did the Sunne and Moone:
and that you do either when you conceive the creature under the notion of God as the heathen did the Sun and Moon:
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and as the Papists doe the bread, (for if there be Idolatry in the world, that is Idolatry) or else when you attribute to the Creature that which is proper to God, that is,
and as the Papists do the bred, (for if there be Idolatry in the world, that is Idolatry) or Else when you attribute to the Creature that which is proper to God, that is,
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when you place your comfort and safety in the creature, and so place your joy and delight in him.
when you place your Comfort and safety in the creature, and so place your joy and delight in him.
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And thus wee doe when wee thinke riches or poverty by their presence or absence can do us good or hurt. Esay 41.23. you shall see there, the Prophet useth two arguments to prove that Idols were not gods:
And thus we do when we think riches or poverty by their presence or absence can do us good or hurt. Isaiah 41.23. you shall see there, the Prophet uses two Arguments to prove that Idols were not God's:
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First, They tell us, not things to come: Secondly, They doe neither good nor evill. As if hee had said, if they could doe good or hurt, they were gods:
First, They tell us, not things to come: Secondly, They do neither good nor evil. As if he had said, if they could do good or hurt, they were God's:
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yet there is a secret opinion that lodgeth in our breasts though we observe it not, that these things can doe us good or hurt;
yet there is a secret opinion that lodgeth in our breasts though we observe it not, that these things can do us good or hurt;
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and therefore, because our affections follow our opi•nion, we lust after them inordinately;
and Therefore, Because our affections follow our opi•nion, we lust After them inordinately;
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and thence it is that they steale away our hearts, as as Absolom was said to steale away the hearts of the people:
and thence it is that they steal away our hearts, as as Absalom was said to steal away the hearts of the people:
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that is, hee who was not the owner tooke them.
that is, he who was not the owner took them.
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And secondly, he did it secretly, and so deale the creatures with us, when we have a secret opinion of them.
And secondly, he did it secretly, and so deal the creatures with us, when we have a secret opinion of them.
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The rich man in Luke having much wealth about him concludes, Now soule take thy ease.
The rich man in Luke having much wealth about him concludes, Now soul take thy ease.
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And when Davids Mountaine was made strong, he sayes, therefore I shall not be moved ;
And when Davids Mountain was made strong, he Says, Therefore I shall not be moved;
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and have not wee the same thoughts in us? Are not wee ready to thinke,
and have not we thee same thoughts in us? are not we ready to think,
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if I had such an advantage, such a friend, I should do well? But I say to you, that if you had all these, you should not bee a jot the better,
if I had such an advantage, such a friend, I should do well? But I say to you, that if you had all these, you should not be a jot the better,
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nor in the want of all these are you a jot the worse; for it is God onely that creates peace and commands comforts;
nor in the want of all these Are you a jot the Worse; for it is God only that creates peace and commands comforts;
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that you may set downe for a conclusion.
that you may Set down for a conclusion.
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That is his Prerogative Royall, and thence it is that we must love him with all our hearts, and withall our soules;
That is his Prerogative Royal, and thence it is that we must love him with all our hearts, and withal our Souls;
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thence it is, that we are not to regard the creature at all, because he onely can make our lives comfortable or not comfortable.
thence it is, that we Are not to regard the creature At all, Because he only can make our lives comfortable or not comfortable.
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If this were beleeved, how would it change our joyes into teares? What an alteration would it make in our lives? If we did beleeve it indeed, should wee bee so taken up in seeking of wealth,
If this were believed, how would it change our Joys into tears? What an alteration would it make in our lives? If we did believe it indeed, should we be so taken up in seeking of wealth,
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and outward excellencies, and not rather in growing rich in faith and good-workes? If it were well planted in our hearts, we should minde nothing but grace and sin:
and outward excellencies, and not rather in growing rich in faith and Good works? If it were well planted in our hearts, we should mind nothing but grace and since:
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for you know grace onely findes acceptance with God, and sin onely provokes him to anger.
for you know grace only finds acceptance with God, and since only provokes him to anger.
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And indeed what in the world else is worthy our intentions:
And indeed what in the world Else is worthy our intentions:
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you may joy in these things, but still remember the Apostles rule, Buy as if you bought not,
you may joy in these things, but still Remember the Apostles Rule, Buy as if you bought not,
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and grieve as if you grieved not, &c. Why so? Because these things can doe you neither hurt nor good,and grieve as if you grieved not, etc. Why so? Because these things can do you neither hurt nor good,
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if they could, they might have your intentions, but they cannot. Therefore doe as Moses did, Heb. 11.27. He endured, for he saw him that was invisible.
if they could, they might have your intentions, but they cannot. Therefore do as Moses did, Hebrew 11.27. He endured, for he saw him that was invisible.
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What then? Therefore he forsooke Aegypt not fearing the wrath of Pharaoh.
What then? Therefore he forsook Egypt not fearing the wrath of Pharaoh.
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When hee saw God in his greatnesse, when hee saw him that was invisible, that is,
When he saw God in his greatness, when he saw him that was invisible, that is,
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when he saw him as if hee had beene visible, it removed all feare of the creature.
when he saw him as if he had been visible, it removed all Fear of the creature.
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When a man sees the Sun, what is a Candle or torch to him? And so will all these things seeme to thee,
When a man sees the Sun, what is a Candle or torch to him? And so will all these things seem to thee,
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if thou couldst see God in his might.
if thou Couldst see God in his might.
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If God only doth good and evill, why then doe you hasten after outward things and weary your selves in vaine for that which will not profit? Therefore the Schoole-men call sin Aversio a Deo and Conversio ad Creaturam, a turning from God,
If God only does good and evil, why then do you hasten After outward things and weary your selves in vain for that which will not profit? Therefore the Schoolmen call since Aversio a God and Conversion ad Creaturam, a turning from God,
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and a turning to the Creature.
and a turning to the Creature.
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But you will say, to what end then are the creatures? And what will you have us to doe? But you will say, to what end then Are the creatures? And what will you have us to do?
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I answer, you may make use of these things (I deny you not that liberty) onely use them with a dependant affection, so as still you have an eye on God; I answer, you may make use of these things (I deny you not that liberty) only use them with a dependant affection, so as still you have an eye on God;
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you may take water out of the streame so as you have an eye to the Fountaine ;
you may take water out of the stream so as you have an eye to the Fountain;
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you may take light from the Aire, so as your eye be on the Sunne.
you may take Light from the Air, so as your eye be on the Sun.
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So that if the glory of the Sunne set, you account all your light to bee gone though you have the Aire still:
So that if the glory of the Sun Set, you account all your Light to be gone though you have the Air still:
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that is, you may enjoy all these outward comforts, you may use your wealth and friends,
that is, you may enjoy all these outward comforts, you may use your wealth and Friends,
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and have wife and children, &c. but your comfort shall not be more nor lesse,
and have wife and children, etc. but your Comfort shall not be more nor less,
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nor your prosperity longer nor shorter, than as God is pleased more or lesse to shine on you, by the enjoyment or want of whose favour, you may be happy in the want of all,
nor your Prosperity longer nor shorter, than as God is pleased more or less to shine on you, by the enjoyment or want of whose favour, you may be happy in the want of all,
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and abundantly miserable in the having of them all.
and abundantly miserable in the having of them all.
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Therefore saith the Prophet, You have forsaken God the fountaine of living waters, and digged to your selves Cisternes that will hold no water.
Therefore Says the Prophet, You have forsaken God the fountain of living waters, and dug to your selves Cisterns that will hold no water.
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What is that? It is as if the Lord said, what doe you meane? It is the Lord that doth all;
What is that? It is as if the Lord said, what do you mean? It is the Lord that does all;
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he is the Fountaine, and the creatures are but Cisternes, and all their comfort is but borrowed.
he is the Fountain, and the creatures Are but Cisterns, and all their Comfort is but borrowed.
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Againe, you have in God living waters, that is, comforts of a better nature; but the water that you finde in these pits is but muddy water.
Again, you have in God living waters, that is, comforts of a better nature; but the water that you find in these pits is but muddy water.
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Againe, he is a fountaine that is never drawne dry, but these are broken pits that hold no water.
Again, he is a fountain that is never drawn dry, but these Are broken pits that hold no water.
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Againe, if God onely doe all good, and evill, then let us consider that what businesse so ever wee have in the world, what outward imployment soever wee exercise our selves in,
Again, if God only do all good, and evil, then let us Consider that what business so ever we have in the world, what outward employment soever we exercise our selves in,
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yet our maine businesse is in heaven;
yet our main business is in heaven;
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we be ready on all occasions to look to the face of the Ruler, of the Physition of men, and creatures:
we be ready on all occasions to look to the face of the Ruler, of the physician of men, and creatures:
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but we forget that the swaying of the ballance this way, or that way, is from the Lord,
but we forget that the swaying of the balance this Way, or that Way, is from the Lord,
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When Iacob had prayed earnestly to be delivered from Esau, God answers him, thou hast prevailed with God, and thou shalt prevaile with men ;
When Iacob had prayed earnestly to be Delivered from Esau, God answers him, thou hast prevailed with God, and thou shalt prevail with men;
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so whatsoever businesse you have on earth, if you will bring your enterprize to passe, prevaile with God,
so whatsoever business you have on earth, if you will bring your enterprise to pass, prevail with God,
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and you shall be sure to prevaile with men; turne him, and all is turned with him, for all depends upon him.
and you shall be sure to prevail with men; turn him, and all is turned with him, for all depends upon him.
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Whatsoever is done on earth, is first done in heaven, and concluded there, and then we feele and taste the fruit of it here.
Whatsoever is done on earth, is First done in heaven, and concluded there, and then we feel and taste the fruit of it Here.
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From this generall we may descend to particulars;
From this general we may descend to particulars;
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and from hence you may learne, That it is not our Army by Land, nor our Navy at Sea that shall secure us at home,
and from hence you may Learn, That it is not our Army by Land, nor our Navy At Sea that shall secure us At home,
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or prevaile abroad, though it bee well that these things bee done, and therefore you doe well in contributing cheerefully to his Majesty,
or prevail abroad, though it be well that these things be done, and Therefore you do well in contributing cheerfully to his Majesty,
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for the maintenance thereof, for the common good: yet still remember that all your businesse is in heaven;
for the maintenance thereof, for the Common good: yet still Remember that all your business is in heaven;
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and that you must trust more to your faithfull prayers, then to your preparations for successe in all enterprises.
and that you must trust more to your faithful Prayers, then to your preparations for success in all enterprises.
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It is not our woodden wals that will guard us, it is not the Sea wherewith you are invironed,
It is not our wooden walls that will guard us, it is not the Sea wherewith you Are environed,
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nor our policy, counsell, and strength that will secure us, and defend us, but it is turning to the Lord,
nor our policy, counsel, and strength that will secure us, and defend us, but it is turning to the Lord,
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and cleansing the Land from the sinnes wherewith he is provoked that will doe the deed.
and cleansing the Land from the Sins wherewith he is provoked that will do the deed.
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Turne to him and then he will turne to you, that shall bee a blessing on us and all our enterprises.
Turn to him and then he will turn to you, that shall be a blessing on us and all our enterprises.
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This is to see God in all things, this is to sanctifie and exalt him for God, in our hearts;
This is to see God in all things, this is to sanctify and exalt him for God, in our hearts;
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and without this all is nothing. I will end this point with this briefe direction:
and without this all is nothing. I will end this point with this brief direction:
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you know there is in every man (I speake now of every man that is holy, and not of others who are strangers from God) the flesh, and the spirit ; there is faith and sense:
you know there is in every man (I speak now of every man that is holy, and not of Others who Are Strangers from God) the Flesh, and the Spirit; there is faith and sense:
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and one of these two every man sets on worke to take a view of the things that are before them.
and one of these two every man sets on work to take a view of the things that Are before them.
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If you set faith and the spirit on worke to looke on things, they will tell you, it matters not what outward things are, what the Creature is,
If you Set faith and the Spirit on work to look on things, they will tell you, it matters not what outward things Are, what the Creature is,
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for it is God that doth all:
for it is God that does all:
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set the flesh on worke, set sense and carnall reason on worke, and they will bring quite contrary newes;
Set the Flesh on work, Set sense and carnal reason on work, and they will bring quite contrary news;
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like the wicked Spies that were sent into the Land of Canaan, who when they did but cast their eye on the state of things there, they were first discouraged themselves,
like the wicked Spies that were sent into the Land of Canaan, who when they did but cast their eye on the state of things there, they were First discouraged themselves,
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and then discouraged the hearts of the people; Oh there bee Gyants, and wals reaching up to heaven!
and then discouraged the hearts of the people; O there be Giants, and walls reaching up to heaven!
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Whereas the good Spies that looked on things with another eye, brought another kinde of message.
Whereas the good Spies that looked on things with Another eye, brought Another kind of message.
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Iust thus it is with us, in sending out our Spies to looke upon the state of things before us,
Just thus it is with us, in sending out our Spies to look upon the state of things before us,
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if we send forth the Flesh, Sense and Reason, they bring report of terrible Wals,
if we send forth the Flesh, Sense and Reason, they bring report of terrible Walls,
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and cruel Giants, their power is so great, their forces so strong, that there is no medling with them;
and cruel Giants, their power is so great, their forces so strong, that there is no meddling with them;
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but send Faith, and the Spirit, and the Will, like good Spies looke on things with a right Iudgement,
but send Faith, and the Spirit, and the Will, like good Spies look on things with a right Judgement,
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and indeed that is all the difference betweene an holy man, and another;
and indeed that is all the difference between an holy man, and Another;
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the one lookes on things with another eye, hee sees a vanity in the Creature, which the other doth not, he sees an All-sufficiencie in God, which the other cannot.
the one looks on things with Another eye, he sees a vanity in the Creature, which the other does not, he sees an All-sufficiency in God, which the other cannot.
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And therefore he hath onely an eye to the Lord, all his care is to serve him,
And Therefore he hath only an eye to the Lord, all his care is to serve him,
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and please him in all things. So he hath no ill newes from heaven, he cares for nothing on earth.
and please him in all things. So he hath no ill news from heaven, he Cares for nothing on earth.
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The other cares not how matters stand betwixt God and him; so all things bee well below, so his Mountaine stands strong;
The other Cares not how matters stand betwixt God and him; so all things be well below, so his Mountain Stands strong;
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and therefore that we may judge of things with a righteous judgement, we must be carefull to see them in their true nature, which onely Faith, and the Spirit will present.
and Therefore that we may judge of things with a righteous judgement, we must be careful to see them in their true nature, which only Faith, and the Spirit will present.
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And so much shall serve for that point.
And so much shall serve for that point.
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You see then, that it is the wrath of God that doth all hurt, and the favour of the Lord that doth all the good.
You see then, that it is the wrath of God that does all hurt, and the favour of the Lord that does all the good.
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We come now to the second point, which will come in well upon the former: That it is sinne that causes wrath;
We come now to the second point, which will come in well upon the former: That it is sin that Causes wrath;
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sin and wrath are knit together, they are inseparable.
since and wrath Are knit together, they Are inseparable.
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So that as Elisha said, when Iehoram sent a messenger unto him to take away his life,
So that as Elisha said, when Jehoram sent a Messenger unto him to take away his life,
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when he was sitting in the house with the rest of the Elders, Shut the doore upon him,
when he was sitting in the house with the rest of the Elders, Shut the door upon him,
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and hold him fast, for is not the sound of his Masters feet behind him? So I say to every man,and hold him fast, for is not the found of his Masters feet behind him? So I say to every man,
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If sinne and wrath come together, then first shut the doore of sin, which is the Messenger, suffer it not to come in, give it no entertainment,
If sin and wrath come together, then First shut the door of since, which is the Messenger, suffer it not to come in, give it no entertainment,
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for is not the sound of his Masters feet behinde him? Doth not the wrath of God follow? And shall not that wrath take away our head,
for is not the found of his Masters feet behind him? Does not the wrath of God follow? And shall not that wrath take away our head,
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as Elisha said? Therefore, if you will keepe out GODS anger, keepe out sinne. But you will say, I feele no such thing.
as Elisha said? Therefore, if you will keep out GOD'S anger, keep out sin. But you will say, I feel no such thing.
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I have committed sinne, and yet have no experience of his wrath following so close upon it?
I have committed sin, and yet have no experience of his wrath following so close upon it?
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I answer, you must know this, that as diseases must have a time of ripening, so must sinne. I answer, you must know this, that as diseases must have a time of ripening, so must sin.
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You know the poison of a disease enters not into the heart at first: Sin hath certaine Vestigia, which are set downe, Iames 1.14. When Lust is conceived, it brings forth sinne, and when sinne is ripened and perfected, it brings forth death.
You know the poison of a disease enters not into the heart At First: since hath certain Vestigia, which Are Set down, James 1.14. When Lust is conceived, it brings forth sin, and when sin is ripened and perfected, it brings forth death.
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The reason why it brings not death presently, is, because it is not perfect, because it is not ripe.
The reason why it brings not death presently, is, Because it is not perfect, Because it is not ripe.
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The sinnes of the Amorites, saith God, are not yet full. Ahab had committed a sinne, he had got the Vineyard,The Sins of the amorites, Says God, Are not yet full. Ahab had committed a sin, he had god the Vineyard,
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and slaine Naboth, and yet heard nothing of it; but when he had killed, and taken possession too, then came the Messenger of wrath, and execution followed.
and slain Naboth, and yet herd nothing of it; but when he had killed, and taken possession too, then Come the Messenger of wrath, and execution followed.
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God let Iudas goe on, till he had made the match, taken recompence, and betrayed his Master,
God let Iudas go on, till he had made the match, taken recompense, and betrayed his Master,
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but than wrath came in upon him.
but than wrath Come in upon him.
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God stayed a great while, till the sinne of Pharaoh was perfected, till his hardnesse of heart was come to a ripenesse,
God stayed a great while, till the sin of Pharaoh was perfected, till his hardness of heart was come to a ripeness,
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and then he was drown'd in the Red-sea.
and then he was drowned in the Red sea.
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Therefore, in the second to the Romans it is said, There is a Treasure of wrath.
Therefore, in the second to the Romans it is said, There is a Treasure of wrath.
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Now in a Treasure there are three things:
Now in a Treasure there Are three things:
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First, when a man is once able to treasure up any thing, he is still adding to it, and by degrees it growes: First, when a man is once able to treasure up any thing, he is still adding to it, and by Degrees it grows:
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and in that sense the Lord hath a Treasure of wrath, as we adde sinnes, he addes drops to the viall of his wrath, till it be full.
and in that sense the Lord hath a Treasure of wrath, as we add Sins, he adds drops to the vial of his wrath, till it be full.
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Secondly, it is a Treasure for a Time, it lies still a while, for else it were not Treasure.
Secondly, it is a Treasure for a Time, it lies still a while, for Else it were not Treasure.
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And thirdly, when the time of expence comes, then it is opened:
And Thirdly, when the time of expense comes, then it is opened:
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And so it is with the wrath of the Lord, it is gathered by little and little,
And so it is with the wrath of the Lord, it is gathered by little and little,
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as you heape up sinne by little and little, then it lies covered for a Time,
as you heap up sin by little and little, then it lies covered for a Time,
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but in due Season there shall be an expence of it;
but in due Season there shall be an expense of it;
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if you sow to the flesh, the seed must lye covered a time, and then it must have a Time of ripening, but at length comes reaping.
if you sow to the Flesh, the seed must lie covered a time, and then it must have a Time of ripening, but At length comes reaping.
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Therefore be not deceived in this, though you feele not the wrath presently, yet thinke not that it will not follow.
Therefore be not deceived in this, though you feel not the wrath presently, yet think not that it will not follow.
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No, be assured this linke betweene sinne and wrath cannot be dissolved. You shall finde a phrase in 2 Pet. 2.3. Whose damnation sleepeth not ;
No, be assured this link between sin and wrath cannot be dissolved. You shall find a phrase in 2 Pet. 2.3. Whose damnation Sleepeth not;
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What is the meaning of that? That is, they bring on themselves swift Destruction,
What is the meaning of that? That is, they bring on themselves swift Destruction,
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though they thinke Damnation sleepes, yet it doth not so, it goes as fast as we,
though they think Damnation sleeps, yet it does not so, it Goes as fast as we,
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and will be sure to meet us in the journeyes end. So Moses useth this phrase, Your sinne shall finde you out:
and will be sure to meet us in the journeys end. So Moses uses this phrase, Your sin shall find you out:
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And David in the Psalme saith, Evill shall hunt the violent man to overthrow him, that is, Sinne when it is committed, is like a Bloud-hound, which,
And David in the Psalm Says, Evil shall hunt the violent man to overthrow him, that is, Sin when it is committed, is like a Bloodhound, which,
cc np1 p-acp dt n1 vvz, j-jn vmb vvi dt j n1 pc-acp vvi pno31, cst vbz, n1 c-crq pn31 vbz vvn, vbz av-j dt n1, r-crq,
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though a man be got far from the place where a thing is acted, yet followes the Tract, he pursues,
though a man be god Far from the place where a thing is acted, yet follows the Tract, he pursues,
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and gives not over till he hath found:
and gives not over till he hath found:
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So God sets sinne upon the Sent, as it were, and it will be sure to finde us out.
So God sets sin upon the Sent, as it were, and it will be sure to find us out.
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And for the most part when we thinke our selves safest, it destroyes us suddenliest. Doe not thinke therefore, that these two linkes of sinne and wrath can be severed.
And for the most part when we think our selves Safest, it Destroys us suddenliest. Do not think Therefore, that these two links of sin and wrath can be severed.
cc p-acp dt av-ds n1 c-crq pns12 vvb po12 n2 js, pn31 vvz pno12 js. vdb xx vvi av, cst d crd n2 pp-f n1 cc n1 vmb vbi vvn.
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That which deceives us is this, we see all is quiet, and heare no more of sinne,
That which deceives us is this, we see all is quiet, and hear no more of sin,
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but you must know that all that while sinne is sending its cries to heaven for vengeance, which are like unto the Vapours in the middle Region, that are sent up insensibly, we see them not, we heare them not,
but you must know that all that while sin is sending its cries to heaven for vengeance, which Are like unto the Vapours in the middle Region, that Are sent up insensibly, we see them not, we hear them not,
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but they come downe in a Storme.
but they come down in a Storm.
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As God said to David, Thou offendedst in secret, but thy punishment shall be before this Sunne.
As God said to David, Thou offendedst in secret, but thy punishment shall be before this Sun.
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We thinke sinne a small thing: We think sin a small thing:
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A great body, when we are past a mile or two from it, we thinke very little, which proceeds from the weaknesse of the eye.
A great body, when we Are passed a mile or two from it, we think very little, which proceeds from the weakness of the eye.
dt j n1, c-crq pns12 vbr p-acp dt n1 cc crd p-acp pn31, pns12 vvb av j, r-crq vvz p-acp dt n1 pp-f dt n1.
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The same imbesillity is in our mindes, when sinne is past a great while since, wee looke not on it as the same thing,
The same imbesillity is in our minds, when sin is passed a great while since, we look not on it as the same thing,
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whereas the sinne is the same in it selfe, the same in Gods Account, and shall have the same punishment.
whereas the sin is the same in it self, the same in God's Account, and shall have the same punishment.
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But you will say, Is this the case of every man, who then shall bee saved? But you will say, Is this the case of every man, who then shall be saved?
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I answer, there is a difference in sins.
I answer, there is a difference in Sins.
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Sinne doth not alway bring the same thing to passe in all, though in some cases it may;
Sin does not always bring the same thing to pass in all, though in Some cases it may;
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both godly men and evill men doe sin, Pearles and Pibbles may both fal into the mire,
both godly men and evil men do sin, Pearls and Pebbles may both fall into the mire,
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but one is a Pearle, the other a Pibble.
but one is a Pearl, the other a Pebble.
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And there is this difference in the punishment, if a sonne offend, his father will chastise and admonish him, And there is this difference in the punishment, if a son offend, his father will chastise and admonish him,
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but not cast him off, the father will spare his son in whom he delighteth,
but not cast him off, the father will spare his son in whom he delights,
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but if a servant offends him, he turnes him out of doores, and will no more have to doe with him;
but if a servant offends him, he turns him out of doors, and will no more have to do with him;
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if you be servants of sinne, eternall wrath shall come on you, hee will turne you out of doores, and utterly cast you off. We will apply this.
if you be Servants of sin, Eternal wrath shall come on you, he will turn you out of doors, and utterly cast you off. We will apply this.
cs pn22 vbb n2 pp-f n1, j n1 vmb vvi p-acp pn22, pns31 vmb vvi pn22 av pp-f n2, cc av-j vvi pn22 a-acp. pns12 vmb vvi d.
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And first, it showes you, that if sinne still drawes on wrath, then if you cannot see sin in it selfe, And First, it shows you, that if sin still draws on wrath, then if you cannot see since in it self,
cc ord, pn31 vvz pn22, cst cs n1 av vvz p-acp n1, av cs pn22 vmbx vvi n1 p-acp pn31 n1,
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yet see it in its Effects, in its Concomitants, as it is attended on by the wrath of God;
yet see it in its Effects, in its Concomitants, as it is attended on by the wrath of God;
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though you care not for the blacknesse of the cole, yet care for the burning of the cole;
though you care not for the blackness of the coal, yet care for the burning of the coal;
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though you care not for the foulenesse of sinne, which holinesse should teach you to regard,
though you care not for the foulness of sin, which holiness should teach you to regard,
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yet let the fire that is in it move you, specially considering it is the wrath of God, which feare and selfe-love should perswade you to decline: Psa. 90.11.
yet let the fire that is in it move you, specially considering it is the wrath of God, which Fear and Self-love should persuade you to decline: Psa. 90.11.
av vvb dt n1 cst vbz p-acp pn31 vvi pn22, av-j vvg pn31 vbz dt n1 pp-f np1, r-crq n1 cc n1 vmd vvi pn22 pc-acp vvi: np1 crd.
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saith the Psalmist there, Who knowes the power of his wrath? As if he had said, no man knowes it,
Says the Psalmist there, Who knows the power of his wrath? As if he had said, no man knows it,
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but those that have felt it. I say, it is a thing we doe not know: Rom. 9.22. saith the Apostle there, What if God to show his wrath, and to make his power knowne, suffer with much patience the vessels of wrath fitted to Destruction? Marke it;
but those that have felt it. I say, it is a thing we do not know: Rom. 9.22. Says the Apostle there, What if God to show his wrath, and to make his power known, suffer with much patience the vessels of wrath fitted to Destruction? Mark it;
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the meaning is, when the Lord comes to execute his wrath, he will show his Almightie Power therein:
the meaning is, when the Lord comes to execute his wrath, he will show his Almighty Power therein:
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As hee showes the Riches of his glory in his mercy to others, so his very Power, yea the transcendent greatnesse of his Power shall be declared in his Wrath. But,
As he shows the Riches of his glory in his mercy to Others, so his very Power, yea the transcendent greatness of his Power shall be declared in his Wrath. But,
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alas, wherefore doe I goe about to enlarge my expressions of this Wrath? The Truth is, you will never understand it by the speaking of others, it must bee the LORDS worke.
alas, Wherefore do I go about to enlarge my expressions of this Wrath? The Truth is, you will never understand it by the speaking of Others, it must be the LORDS work.
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If hee will manifest himselfe to you, that is, if hee will open a crevise to let in to your soule the least Glimpse of him in his wrath and anger, it will amaze and confound the stoutest hearted of you all.
If he will manifest himself to you, that is, if he will open a crevice to let in to your soul the least Glimpse of him in his wrath and anger, it will amaze and confound the Stoutest hearted of you all.
cs pns31 vmb vvi px31 p-acp pn22, cst vbz, cs pns31 vmb vvi dt n1 pc-acp vvi p-acp p-acp po22 n1 dt ds n1 pp-f pno31 p-acp po31 n1 cc n1, pn31 vmb vvi cc vvi dt js vvn pp-f pn22 d.
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Saul was a stout man, Achitophel was a wise man;Saul was a stout man, Ahithophel was a wise man;
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but when God manifested himselfe to them, as he did to Saul the day before hee died,
but when God manifested himself to them, as he did to Saul the day before he died,
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when GOD would not answer him, when hee apprehended God in his wrath, hee fell downe to the ground.
when GOD would not answer him, when he apprehended God in his wrath, he fell down to the ground.
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If God bee set against us, let but an imagination, an apprehension, yea, the least thing, come as a Messenger of his displeasure,
If God be Set against us, let but an imagination, an apprehension, yea, the least thing, come as a Messenger of his displeasure,
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as an Arrow dipped in the venome of his wrath, it shall be insupportable. But you will say, I never felt it to be so terrible.
as an Arrow dipped in the venom of his wrath, it shall be insupportable. But you will say, I never felt it to be so terrible.
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I, but if once the Lord shall mingle the least troublesome thought with his wrath, so that you shall see him in it; I, but if once the Lord shall mingle the least troublesome Thought with his wrath, so that you shall see him in it;
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I say, that will amaze and confound you, as the hand-writing did Belshazzar: It was not the hand-writing that did so distemper him, I say, that will amaze and confound you, as the handwriting did Belshazzar: It was not the handwriting that did so distemper him,
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but the apprehension of an angry God, that was able to take away his life from him.
but the apprehension of an angry God, that was able to take away his life from him.
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When God came to Elijah, 1 King. 19.11. he first of all sent a wind that broke the Mountaines, and rent the Rockes;
When God Come to Elijah, 1 King. 19.11. he First of all sent a wind that broke the Mountains, and rend the Rocks;
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then he sent an Earthquake, and then a Fire, to let him know what a God he is:
then he sent an Earthquake, and then a Fire, to let him know what a God he is:
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And thus shall every man finde him, that meets him not by repentance. Therefore doe not trust to this, that the sinnes you committed are long agoe past.
And thus shall every man find him, that meets him not by Repentance. Therefore do not trust to this, that the Sins you committed Are long ago past.
cc av vmb d n1 vvi pno31, cst vvz pno31 xx p-acp n1. av vdb xx vvi p-acp d, cst dt n2 pn22 vvd vbr j av j.
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I will for that purpose commend unto your remembrance Ioabs case; and Shimei's case:
I will for that purpose commend unto your remembrance Ioabs case; and Shimei's case:
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Ioab had committed a sinne long agoe, but he was never a whit the better for that, his pardon being not sued out, God so ordered it in his providence, that his Gray-haires should bee brought to the grave in bloud.Ioab had committed a sin long ago, but he was never a whit the better for that, his pardon being not sued out, God so ordered it in his providence, that his Gray hairs should be brought to the grave in blood.
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So Shimei seemed to be quiet a great while, but at last the Lord met with him.
So Shimei seemed to be quiet a great while, but At last the Lord met with him.
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I may also tell you of Sauls sinne in wronging the Gibeonites, though it rested a while,
I may also tell you of Saul's sin in wronging the Gibeonites, though it rested a while,
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yet it was brought home to him at the end. But, you will say I feele nothing? But let not that deceive you;
yet it was brought home to him At the end. But, you will say I feel nothing? But let not that deceive you;
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remember that terrible saying in 1 Sam. 3. Samuel threatned from God a great judgement on the house of Ely ;
Remember that terrible saying in 1 Sam. 3. Samuel threatened from God a great judgement on the house of Ely;
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but the house of Ely flourished still:
but the house of Ely flourished still:
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It is no matter for that, sayes Samuel, I would have you know this, that when the Lord begins, he will also make an end, that is the greatest terrour of all others.
It is no matter for that, Says Samuel, I would have you know this, that when the Lord begins, he will also make an end, that is the greatest terror of all Others.
pn31 vbz dx n1 p-acp d, vvz np1, pns11 vmd vhi pn22 vvb d, cst c-crq dt n1 vvz, pns31 vmb av vvi dt n1, cst vbz dt js n1 pp-f d n2-jn.
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When a man observes this to be his case, to lye in sinne, and goe on in sinne,
When a man observes this to be his case, to lie in sin, and go on in sin,
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and thinke there is no Iudgement, nor greater terrour, it is an argument that when God begins, hee will also make an end.
and think there is no Judgement, nor greater terror, it is an argument that when God begins, he will also make an end.
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As when one that is seldome sicke, is seized upon by sicknesse, hee is as one that is left by the Physitians, there remains nothing but death.
As when one that is seldom sick, is seized upon by sickness, he is as one that is left by the Physicians, there remains nothing but death.
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But you will say to me, If this wrath of God be so terrible, and it be sinne that brings this wrath, what shall we doe? But you will say to me, If this wrath of God be so terrible, and it be sin that brings this wrath, what shall we do?
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I answer, It is your wisdome then to meet the Lord: Amos 4.12. Therefore, saith God, will I doe thus unto theee, and because I will doe thus, prepare to meet thy God, O Israel. I answer, It is your Wisdom then to meet the Lord: Amos 4.12. Therefore, Says God, will I do thus unto there, and Because I will do thus, prepare to meet thy God, Oh Israel.
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When the Israelites had sinned, sayes Moses to Aaron, Behold his wrath is gone forth, runne quickly with Incense,
When the Israelites had sinned, Says Moses to Aaron, Behold his wrath is gone forth, run quickly with Incense,
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3439
and stand betwixt the living and the dead. It is our case, Wrath is gone out, the Plague is begunne amongst us;and stand betwixt the living and the dead. It is our case, Wrath is gone out, the Plague is begun among us;
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therefore let every one looke to his owne privates, and know that the way to prevent further Iudgement, is to meet the Lord.
Therefore let every one look to his own privates, and know that the Way to prevent further Judgement, is to meet the Lord.
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But what is it to meet the Lord? It stands in two things: First, in Humiliation of our hearts;
But what is it to meet the Lord? It Stands in two things: First, in Humiliation of our hearts;
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Secondly, in Reformation of our lives.
Secondly, in Reformation of our lives.
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First, there must bee Humiliation, and indeed till then, no man will goe in to God. First, there must be Humiliation, and indeed till then, no man will go in to God.
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We preach Reconciliation in the Gospell, but men regard it not because they be not humbled;
We preach Reconciliation in the Gospel, but men regard it not Because they be not humbled;
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men will only cheapen the Kingdome of GOD, but they will not buy it; they will goe through for it, till they know the bitternesse of sinne.
men will only cheapen the Kingdom of GOD, but they will not buy it; they will go through for it, till they know the bitterness of sin.
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Men doe in this case, as the Israelites of whom when Cyrus made a Proclamation, that every one that would might goe out of Captivity, onely they went, whose hearts the Lord stirred up;
Men do in this case, as the Israelites of whom when Cyrus made a Proclamation, that every one that would might go out of Captivity, only they went, whose hearts the Lord stirred up;
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and what should stirre up our hearts to goe out of the bondage of sinne? Surely nothing but this sense of sinne, Humiliation for,
and what should stir up our hearts to go out of the bondage of sin? Surely nothing but this sense of sin, Humiliation for,
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and Apprehension of the wrath of God.
and Apprehension of the wrath of God.
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In the Iubile, every man would not goe out of servitude, some would continue servants still;
In the Jubilee, every man would not go out of servitude, Some would continue Servants still;
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and why? They felt not the yoke, for if they had they would have gone out.
and why? They felt not the yoke, for if they had they would have gone out.
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So I say, this very Gospell that we preach is a generall Iubile, every one may goe out from under the yoke of Satan if he will;
So I say, this very Gospel that we preach is a general Jubilee, every one may go out from under the yoke of Satan if he will;
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but till men feele the bitternesse of sinne, the heavinesse of his yoke, till men be humbled they will not goe out, but continue servants still.
but till men feel the bitterness of sin, the heaviness of his yoke, till men be humbled they will not go out, but continue Servants still.
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And therefore Humiliation is first required;
And Therefore Humiliation is First required;
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for as long as a man hath any thing to trust to, he will not come in.
for as long as a man hath any thing to trust to, he will not come in.
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It was the case of the Prodigall Sonne, as long as his goods lasted, he thought not of returning home,
It was the case of the Prodigal Son, as long as his goods lasted, he Thought not of returning home,
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when they were spent, he hired himselfe forth, and if that could have afforded him a living, he would not have come home,
when they were spent, he hired himself forth, and if that could have afforded him a living, he would not have come home,
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nay, if hee could have got huskes to maintaine life, hee would still have stayed abroad;
nay, if he could have god husks to maintain life, he would still have stayed abroad;
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but when all meanes of comfort failed him, when he had nothing to support him, then saith hee, I will goe home to my fathers house.
but when all means of Comfort failed him, when he had nothing to support him, then Says he, I will go home to my Father's house.
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And so till we be humbled throughout, so that we can see no meanes of longer subsistance that our hearts bee throughly touched with the sense of sin, we will never come in to God;
And so till we be humbled throughout, so that we can see no means of longer subsistence that our hearts be thoroughly touched with the sense of since, we will never come in to God;
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and that is the first thing we must doe.
and that is the First thing we must do.
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Secondly, this is not enough, but that you may meet the Lord there is required reformation likewise. Secondly, this is not enough, but that you may meet the Lord there is required Reformation likewise.
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And herein I will say this briefly, you must remember that this reformation be generall, of greater sinnes, and of smaller too.
And herein I will say this briefly, you must Remember that this Reformation be general, of greater Sins, and of smaller too.
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You will say, I hope there is some difference, and every small sinne is not such a matter. You will say, I hope there is Some difference, and every small sin is not such a matter.
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I will show the danger even of small sinnes, and so will end this point. I will show the danger even of small Sins, and so will end this point.
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You shall see what a small sinne is by that speech of Samuel, 1 Sam. 15.23. You shall see what a small sin is by that speech of Samuel, 1 Sam. 15.23.
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when the Lord had bidden Saul to goe and slay the Amalekites, and destroy them and theirs utterly, but Saul did not so,
when the Lord had bidden Saul to go and slay the Amalekites, and destroy them and theirs utterly, but Saul did not so,
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for hee spared the best of the flocks and Agag their King: Samuel gives him this answer in effect;
for he spared the best of the flocks and Agag their King: Samuel gives him this answer in Effect;
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Saul, saith he, be the thing never so small, yet thy not doing of it is disobedience,Saul, Says he, be the thing never so small, yet thy not doing of it is disobedience,
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yea, it is stubbornnesse and rebellion.
yea, it is stubbornness and rebellion.
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And so I say to every one, be the sinne never so small, instance in what you will, is it not disobedience? Suppose it bee the least Oath, yea, but a vaine speech;
And so I say to every one, be the sin never so small, instance in what you will, is it not disobedience? Suppose it be the least Oath, yea, but a vain speech;
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suppose it bee carelesse performance of holy duties be they what they will, yet is it not disobedience? Is it not repugnant to what the Lord hath commanded? As the Lord said to Adam, the matter was not the action of eating of the Tree, but hast thou eaten of the Tree of which I said Thou shalt not eate. And if it bee disobedience,
suppose it be careless performance of holy duties be they what they will, yet is it not disobedience? Is it not repugnant to what the Lord hath commanded? As the Lord said to Adam, the matter was not the actium of eating of the Tree, but haste thou eaten of the Tree of which I said Thou shalt not eat. And if it be disobedience,
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whether it be in greater or smaller matters;
whither it be in greater or smaller matters;
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see what Samuel judgeth of that, Disobedience and rebellion is as the sinne of witchcraft, thou hast cast the Lord away by doing it. The meaning is this,
see what Samuel Judgeth of that, Disobedience and rebellion is as the sin of witchcraft, thou hast cast the Lord away by doing it. The meaning is this,
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When a man comes under the Lords government, hee applies himselfe to him as the Souldier doth to his Generall, alwayes to follow him,
When a man comes under the lords government, he Applies himself to him as the Soldier does to his General, always to follow him,
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and in all things to obey him; now he that disobeyes his Generall, hee casts his Generall away and leaves him.
and in all things to obey him; now he that disobeys his General, he Cast his General away and leaves him.
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And thus Saul was said to cast the Lord away, because in that particular he would not follow him.
And thus Saul was said to cast the Lord away, Because in that particular he would not follow him.
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Againe, why doe you cease to follow the LORD, but that you set up some other god to follow? And therefore Samuel addes, stubornnesse and disobedience is as Idolatry;
Again, why do you cease to follow the LORD, but that you Set up Some other god to follow? And Therefore Samuel adds, stubornnesse and disobedience is as Idolatry;
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that is, you never disobey God, but you take another god to you, therefore it is no small sin, because every sinne is disobedience.
that is, you never disobey God, but you take Another god to you, Therefore it is no small since, Because every sin is disobedience.
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And since God commands exactnesse, since hee hath commanded mee to keepe the Sabbath, to pray,
And since God commands exactness, since he hath commanded me to keep the Sabbath, to pray,
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and to be fervent, and frequent in it:
and to be fervent, and frequent in it:
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consider it, shall I neglect what the Lord hath commanded me? If there be a command to this or that duty, am not I bound to endeavour to keepe it? And if I goe aside, ought I not to returne againe, for else it is disobedience.
Consider it, shall I neglect what the Lord hath commanded me? If there be a command to this or that duty, am not I bound to endeavour to keep it? And if I go aside, ought I not to return again, for Else it is disobedience.
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It is true, the best of the Saints are not able to doe all this;
It is true, the best of the Saints Are not able to do all this;
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that we doe not deny, yet this they doe, they endeavour to doe it, they carry a constant purpose of heart to doe it, they desire to doe it, they never come to give over striving to doe it;
that we do not deny, yet this they do, they endeavour to do it, they carry a constant purpose of heart to do it, they desire to do it, they never come to give over striving to do it;
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they never say, I must give liberty to my selfe in this, I cannot choose but faile in this,
they never say, I must give liberty to my self in this, I cannot choose but fail in this,
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and so lay aside their wasters: they have continuall warre with Amalek, they never make peace with Sinne;
and so lay aside their wasters: they have continual war with Amalek, they never make peace with Sin;
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and that's the difference betwixt spirituall men and others, they are as a Spring:
and that's the difference betwixt spiritual men and Others, they Are as a Spring:
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for if an uncleane thing fall into a Spring, the Spring is not uncleane, because the Spring workes it out againe:
for if an unclean thing fallen into a Spring, the Spring is not unclean, Because the Spring works it out again:
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Indeed if it fall into a Pond or Pit of water, that shall be uncleane because it lies there, it cannot worke it out.
Indeed if it fallen into a Pond or Pit of water, that shall be unclean Because it lies there, it cannot work it out.
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So it is with every godly man;
So it is with every godly man;
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in every regenerate heart there is a Spring of grace, though hee may sometimes fall into foule sinnes,
in every regenerate heart there is a Spring of grace, though he may sometime fallen into foul Sins,
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yet hee will worke them out, and cleare himselfe againe:
yet he will work them out, and clear himself again:
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whereas another man when hee is fallen into sinne, continues in it, the guilt and power of it remaines upon his soule,
whereas Another man when he is fallen into sin, continues in it, the guilt and power of it remains upon his soul,
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and he excuses himselfe with the smalnesse of it. This is a common fault, and therefore I will presse it the more.
and he excuses himself with the smallness of it. This is a Common fault, and Therefore I will press it the more.
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Consider that which Christ saith, Heaven and earth shall passe, but the least jot of this Law shall not passe:
Consider that which christ Says, Heaven and earth shall pass, but the least jot of this Law shall not pass:
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What is the meaning of that? It is as if he had said, somethings in the Law of God you may thinke small, which are but ïotas, though other things be greater;
What is the meaning of that? It is as if he had said, somethings in the Law of God you may think small, which Are but ïotas, though other things be greater;
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but take you heed that you keepe every particular, for there is not a jot of it,
but take you heed that you keep every particular, for there is not a jot of it,
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but the Lord will have all his servants regard it exactly;
but the Lord will have all his Servants regard it exactly;
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they shall have respect to every Commandement, and to every part of that Commandement, the least particular in his Law shall not passe away.
they shall have respect to every Commandment, and to every part of that Commandment, the least particular in his Law shall not pass away.
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For consider, if it were not so, it would bee a prejudice to the Lords wisdome,
For Consider, if it were not so, it would be a prejudice to the lords Wisdom,
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for there would bee something that hee commands which wee might slight.
for there would be something that he commands which we might slight.
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But the Lord that hath commanded all, both great and small, knowes that it is best that all shall bee kept,
But the Lord that hath commanded all, both great and small, knows that it is best that all shall be kept,
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and therefore though heaven and earth shall passe, yet the least jot of that Law shall not passe;
and Therefore though heaven and earth shall pass, yet the least jot of that Law shall not pass;
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that this is the meaning of the place you may see by Christs exposition of the Law.
that this is the meaning of the place you may see by Christ exposition of the Law.
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The Pharisies said, Adultery must not be committed, but I say (saith CHRIST,) He that lusts hath committed adultery in his heart:
The Pharisees said, Adultery must not be committed, but I say (Says CHRIST,) He that Lustiest hath committed adultery in his heart:
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They said, You must not sweare by the Temple, but I say, Sweare •ot at all: they said, An eye for an eye,
They said, You must not swear by the Temple, but I say, Swear •ot At all: they said, an eye for an eye,
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and a tooth for a tooth, but I say, You must forgive your brethren. and a tooth for a tooth, but I say, You must forgive your brothers.
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Thus we must labour to resist sin in every, even the least particular, and reforme our selves in the omission of the least particle of the Law.
Thus we must labour to resist since in every, even the least particular, and reform our selves in the omission of the least particle of the Law.
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And so much likewise for the second point.
And so much likewise for the second point.
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Thirdly, we come now to consider what it is that turnes away his wrath, and that is Zeale.
Thirdly, we come now to Consider what it is that turns away his wrath, and that is Zeal.
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Phineas hath turned away my wrath, while hee was zealous for my sake ; so that Zeale turnes away the Lords wrath.Phinehas hath turned away my wrath, while he was zealous for my sake; so that Zeal turns away the lords wrath.
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You shall see it exemplefied in Elijah's answer to the Lords demand, 1 Kings 19.4.
You shall see it exemplefied in Elijah's answer to the lords demand, 1 Kings 19.4.
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What dost thou here Elijah? As if he had said, what hast thou done abroad in the world? Sayes hee, I have beene zealous for the Lord of Hosts, What dost thou Here Elijah? As if he had said, what hast thou done abroad in the world? Says he, I have been zealous for the Lord of Hosts,
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because the children of Israel have broke thy covenants, throwne downe thine Altars, and killed thy Prophets, and I onely am escaped. Because the children of Israel have broke thy Covenants, thrown down thine Altars, and killed thy prophets, and I only am escaped.
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As if he had said, I have done the most I could for the safety of the Church, I have beene zealous for the Lord,
As if he had said, I have done the most I could for the safety of the Church, I have been zealous for the Lord,
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3515
and therefore hee prevailed with God for his owne deliverance.
and Therefore he prevailed with God for his own deliverance.
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You may see it likewise in Iehu, who being zealous not in word onely, but in deed also, turned away the wrath of the Lord.
You may see it likewise in Iehu, who being zealous not in word only, but in deed also, turned away the wrath of the Lord.
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And you may know it by the contrary, that it is zeale that turnes away the Lords wrath, And you may know it by the contrary, that it is zeal that turns away the lords wrath,
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because it is coldnesse and luke-warmenesse that brings on his wrath. Rev. 3.16. consider there, what is the reason why the Lord will spue out the Church of Laodicea, and cast it away? Because it was luke-warme, and therefore the meanes to continue or procure his favour, is it not heate and zeale? Againe, Rev. 2.4. The Church of Ephesus fell from her first love, what then? Therefore I will come against thee shortly and remove thy Candlestick.
Because it is coldness and lukewarmness that brings on his wrath. Rev. 3.16. Consider there, what is the reason why the Lord will spue out the Church of Laodicea, and cast it away? Because it was lukewarm, and Therefore the means to continue or procure his favour, is it not heat and zeal? Again, Rev. 2.4. The Church of Ephesus fell from her First love, what then? Therefore I will come against thee shortly and remove thy Candlestick.
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Then to abound in love, so that our workes may be more at last, than at first;
Then to abound in love, so that our works may be more At last, than At First;
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3520
to bee zealous for the LORD, is the way to stay the Lord among us, and to continue his Gospell of peace.
to be zealous for the LORD, is the Way to stay the Lord among us, and to continue his Gospel of peace.
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Therefore (by the way) it is not only the great sinnes of the Land that are causes of Gods wrath, Therefore (by the Way) it is not only the great Sins of the Land that Are Causes of God's wrath,
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but the coldnesse of them that are otherwise good, that causeth the Lord to remove the Candlesticke.
but the coldness of them that Are otherwise good, that Causes the Lord to remove the Candlestick.
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The very coldnesse of the Church of Ephesus, in falling from her first love ; the luke-warmenesse of the Laodiceans, the LORD would not endure in them. Let every man consider this;
The very coldness of the Church of Ephesus, in falling from her First love; the lukewarmness of the Laodiceans, the LORD would not endure in them. Let every man Consider this;
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3524
is his zeale now as much as it hath beene, if not, let us know that it is reckoned coldnesse, and luke-warmenesse:
is his zeal now as much as it hath been, if not, let us know that it is reckoned coldness, and lukewarmness:
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the falling from our first love, is the cause of bringing Gods judgements on a Nation.
the falling from our First love, is the cause of bringing God's Judgments on a nation.
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But what is this zeale? Zeale is nothing else but the intention of all holy affections and actions.
But what is this zeal? Zeal is nothing Else but the intention of all holy affections and actions.
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I will goe no further than this Text to shew the nature of it.
I will go no further than this Text to show the nature of it.
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Phineas was zealous, that is, he not onely did the thing, but his heart burned within him with zeale for GOD. Phinehas was zealous, that is, he not only did the thing, but his heart burned within him with zeal for GOD.
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So as, First, there must be a stirring up of affection; Secondly, it must be holy, it must bee for the Lord;
So as, First, there must be a stirring up of affection; Secondly, it must be holy, it must be for the Lord;
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and this is it that discovers true zeale, to looke onely to the Lord, to have no by-respects,
and this is it that discovers true zeal, to look only to the Lord, to have no by-respects,
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as there may be zeale that makes a great deale of hea•e, and yet it comes from the earth,
as there may be zeal that makes a great deal of hea•e, and yet it comes from the earth,
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although it makes as great a show as the best. Againe, there must bee intention, not only of affections, but also of action.
although it makes as great a show as the best. Again, there must be intention, not only of affections, but also of actium.
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Therefore it is said, while hee was zealous for my sake among them:
Therefore it is said, while he was zealous for my sake among them:
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as if he had said, this zeale of Phineas was not kept smothered in his owne brest,
as if he had said, this zeal of Phinehas was not kept smothered in his own breast,
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but it brak• forth into action; hee did something for the Lord.
but it brak• forth into actium; he did something for the Lord.
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And indeed, it is action that glorifies GOD, and that benefits men, onely actions stand on our reckoning:
And indeed, it is actium that Glorifies GOD, and that benefits men, only actions stand on our reckoning:
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for you know God judgeth every man according to his workes.
for you know God Judgeth every man according to his works.
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It is action that doth our selves good, that makes us usefull, and serviceable to men;
It is actium that does our selves good, that makes us useful, and serviceable to men;
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and the Church, that makes us instruments of Gods glory.
and the Church, that makes us Instruments of God's glory.
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Therefore adde action to affection, and know that zeale stands in both, for it is the intention of holy actions and affections.
Therefore add actium to affection, and know that zeal Stands in both, for it is the intention of holy actions and affections.
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I will adde no more in the explication, but will briefly apply it.
I will add no more in the explication, but will briefly apply it.
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And first, if it bee zeale that turnes away the Lords wrath, then why should wee discourage zeale; And First, if it be zeal that turns away the lords wrath, then why should we discourage zeal;
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by it I dare bee bold to say the Citie stands.
by it I Dare be bold to say the city Stands.
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Why doe wicked men cry downe all religion and zeale under the name of precisenesse, and overmuch strictnesse of life, walking bouldly in the streets,
Why do wicked men cry down all Religion and zeal under the name of preciseness, and overmuch strictness of life, walking boldly in the streets,
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and reckoning it their glory to wound God through the sides of men? So that they make those that beare the name of Christ, ready to reckon that their shame which is their glory;
and reckoning it their glory to wound God through the sides of men? So that they make those that bear the name of christ, ready to reckon that their shame which is their glory;
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3546
to hang downe the wing, and to seeke corners to hide their heads in:
to hang down the wing, and to seek corners to hide their Heads in:
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whence it is, that the servants of Christ follow their Master a far off, as if they were halfe ashamed of his service,
whence it is, that the Servants of christ follow their Master a Far off, as if they were half ashamed of his service,
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3548
when as they should weare his Livery in open view, as accounting that their greatest honour.
when as they should wear his Livery in open view, as accounting that their greatest honour.
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It were well, if some meanes were used to prevent this.
It were well, if Some means were used to prevent this.
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If it be zeale that turnes away the wrath of God, wee should doe well then to nourish and cherish them that are zealous.
If it be zeal that turns away the wrath of God, we should do well then to nourish and cherish them that Are zealous.
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3551
Are not religion and zeale the two which hold all up? Are they not the pillars that beare up the Church and Common-wealth? Are not they the rescues that deliver the Citie? Yet doe not wicked men with them,
are not Religion and zeal the two which hold all up? are they not the pillars that bear up the Church and Commonwealth? are not they the rescues that deliver the city? Yet do not wicked men with them,
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3552
as those that to lop the Tree are still hacking at the boughes? But the Lord still holds them up,
as those that to lop the Tree Are still hacking At the boughs? But the Lord still holds them up,
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and the world for their sakes.
and the world for their sakes.
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For why is this heape of chaffe preserv'd from burning? Is it not because there is some Corne some Wheate mixed therewith? If the Corne be once out, will not the Lord (as men use to doe after winnowing) set the chaffe on fire? As women with childe are grieved to be delivered,
For why is this heap of chaff preserved from burning? Is it not Because there is Some Corn Some Wheat mixed therewith? If the Corn be once out, will not the Lord (as men use to do After winnowing) Set the chaff on fire? As women with child Are grieved to be Delivered,
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so the Lord stayes till the world be delivered, as it were, of all his Elect ones, of all the Saints, of all his holy and zealous ones,
so the Lord stays till the world be Delivered, as it were, of all his Elect ones, of all the Saints, of all his holy and zealous ones,
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3556
and then shall be brought forth the Iudgement of the great day.
and then shall be brought forth the Judgement of the great day.
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3557
The World may cast out these men, as the Sea doth Pearles, among mire and dirt, but they are Pearles notwithstanding;
The World may cast out these men, as the Sea does Pearls, among mire and dirt, but they Are Pearls notwithstanding;
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God knowes them to be so, and wise-men know them to be so, yea, Pearles excelling other men,
God knows them to be so, and Wise men know them to be so, yea, Pearls excelling other men,
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3559
as much as Iewels doe common stones, as much as Lilies and Roses doe Thornes and Bryers, among which they grow.
as much as Jewels do Common stones, as much as Lilies and Roses do Thorns and Briers, among which they grow.
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What's the reason that Elijah is called the Chariot of Israel, and the Horsemen thereof, but because hee was an holy man, that did much for Gods glory, that did more advantage the State at home,
What's the reason that Elijah is called the Chariot of Israel, and the Horsemen thereof, but Because he was an holy man, that did much for God's glory, that did more advantage the State At home,
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and did more prevaile abroad, than all the Chariots and Horsemen. And may not we apply this to the zealous among us:
and did more prevail abroad, than all the Chariots and Horsemen. And may not we apply this to the zealous among us:
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Therefore, when we injury any of them, doe not wee cut off the haire from Sampsons head, wherein the strength of every Countrey and Nation,
Therefore, when we injury any of them, do not we Cut off the hair from Sampsons head, wherein the strength of every Country and nation,
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and every Citie and Towne consists? Yea, the cutting off of them, is like the cutting off of his lockes, which the more the grow, the more strength a Kingdome hath.
and every city and Town consists? Yea, the cutting off of them, is like the cutting off of his locks, which the more the grow, the more strength a Kingdom hath.
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3564
I say no more, but commend it to every man in his place, wishing that you would let it be your generall care to encourage true Religion and Zeale, the omitting whereof, I am perswaded, is one of those things which causeth the Lords hand to be stretched forth against us.
I say no more, but commend it to every man in his place, wishing that you would let it be your general care to encourage true Religion and Zeal, the omitting whereof, I am persuaded, is one of those things which Causes the lords hand to be stretched forth against us.
pns11 vvb av-dx av-dc, cc-acp vvb pn31 p-acp d n1 p-acp po31 n1, vvg cst pn22 vmd vvi pn31 vbi po22 j n1 pc-acp vvi j n1 cc n1, dt vvg c-crq, pns11 vbm vvn, vbz pi pp-f d n2 r-crq vvz dt n2 n1 pc-acp vbi vvn av p-acp pno12.
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Secondly, if it be Zeale that turnes away the LORDS wrath, then where is the Zeale that should be among us? Secondly, if it be Zeal that turns away the LORDS wrath, then where is the Zeal that should be among us?
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Are wee not rather fallen into those later times the Apostle speakes of, which should have a forme of Religion without the Zeale,
are we not rather fallen into those later times the Apostle speaks of, which should have a Form of Religion without the Zeal,
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and Power and Life of it? And if Zeale turnes away Gods wrath, certainly then this formalitie, this overlinesse of Religion, this coldnesse without Zeale and Power, is it that brings on his wrath.
and Power and Life of it? And if Zeal turns away God's wrath, Certainly then this formality, this overliness of Religion, this coldness without Zeal and Power, is it that brings on his wrath.
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It is true, and we cannot deny but knowledge abounds amongst us, as the waters in the Sea:
It is true, and we cannot deny but knowledge abounds among us, as the waters in the Sea:
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But where is the Salt? That is, where is that Zeale, and holinesse that should season all our knowledge? Where is the Fire that should adde practice to our knowledge,
But where is the Salt? That is, where is that Zeal, and holiness that should season all our knowledge? Where is the Fire that should add practice to our knowledge,
cc-acp q-crq vbz dt n1? cst vbz, q-crq vbz d n1, cc n1 cst vmd vvi d po12 n1? q-crq vbz dt n1 cst vmd vvi n1 p-acp po12 n1,
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and make it an acceptable sacrifice to GOD? Wee have the light of former Times, but not their heat:
and make it an acceptable sacrifice to GOD? we have the Light of former Times, but not their heat:
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As he complaines, Ignis qui in Parentibus fuit calidus, in nobis lucidus ; The Fire which in ancient Times was hot, is now onely light.
As he complains, Ignis qui in Parentibus fuit calidus, in nobis Lucidus; The Fire which in ancient Times was hight, is now only Light.
c-acp pns31 vvz, fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la fw-la; dt n1 r-crq p-acp j n2 vbds j, vbz av j n1.
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We thinke it enough to goe to Church, to receive the Sacrament, and so to keepe a round,
We think it enough to go to Church, to receive the Sacrament, and so to keep a round,
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as it were, to doe as most doe, being carried about with the generall course of the World,
as it were, to do as most doe, being carried about with the general course of the World,
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as the Planets are with the rest of the Spheres, contrary to that which should bee their proper motion.
as the Planets Are with the rest of the Spheres, contrary to that which should be their proper motion.
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But, I beseech you, consider it. Is this Religion? Is this the Power of Godlinesse;
But, I beseech you, Consider it. Is this Religion? Is this the Power of Godliness;
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is this to be Baptized with the Holy Ghost, which is as Fire? Surely, Religion stands not in these outward formalities,
is this to be Baptised with the Holy Ghost, which is as Fire? Surely, Religion Stands not in these outward formalities,
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but in changing the heart, in making us New Creatures, in mortifying our Lusts, and thorowly purging out the love of every corruption.
but in changing the heart, in making us New Creatures, in mortifying our Lustiest, and thoroughly purging out the love of every corruption.
cc-acp p-acp vvg dt n1, p-acp vvg pno12 j n2, p-acp vvg po12 n2, cc av-j vvg av dt n1 pp-f d n1.
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Therefore, if you will turne away Gods wrath, turne your formality into Zeale, that is, content not your selves with the performance of the duties of Religion externally,
Therefore, if you will turn away God's wrath, turn your formality into Zeal, that is, content not your selves with the performance of the duties of Religion externally,
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but get that wherein the power of godlinesse consists, else the outside of Duties will not divert Wrath.
but get that wherein the power of godliness consists, Else the outside of Duties will not divert Wrath.
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3580
Againe, did Zeale turne away the wrath of the Lord, then where are our zealous affections? Why are we not zealous for the Lord,
Again, did Zeal turn away the wrath of the Lord, then where Are our zealous affections? Why Are we not zealous for the Lord,
av, vdd n1 vvi av dt n1 pp-f dt n1, av q-crq vbr po12 j n2? q-crq vbr pns12 xx j p-acp dt n1,
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and zealous against sinne? You know Christ died for this end, that hee might purifie unto himselfe a peculiar people zealous of good workes. Titus 2.14. Men doe good actions as a Taske, they are glad when they be over;
and zealous against sin? You know christ died for this end, that he might purify unto himself a peculiar people zealous of good works. Titus 2.14. Men do good actions as a Task, they Are glad when they be over;
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but doe you them with much intention, much f•rvencie, much desire, be you a people zealous of good workes. Therefore in Rom. 12.11. They are put together, be fervent in spirit, and serving the Lord;
but do you them with much intention, much f•rvencie, much desire, be you a people zealous of good works. Therefore in Rom. 12.11. They Are put together, be fervent in Spirit, and serving the Lord;
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implying that the Lord respects no service, but as it is joyned with fervencie:
implying that the Lord respects no service, but as it is joined with fervency:
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Therefore know, that it is not enough to serve the Lord in an ordinary Tract, you must mend your pace to heaven;
Therefore know, that it is not enough to serve the Lord in an ordinary Tract, you must mend your pace to heaven;
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it is not enough to goe, but you must runne the way of Gods Commandements. And as you must be zealous for him, so you must be zealous against evill:
it is not enough to go, but you must run the Way of God's commandments. And as you must be zealous for him, so you must be zealous against evil:
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For you must know this (and marke it well) it is not enough to abstaine from sinne, it is not that alone that God will accept,
For you must know this (and mark it well) it is not enough to abstain from sin, it is not that alone that God will accept,
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but he lookes that you should hate sinne.
but he looks that you should hate sin.
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As it is said of Lot, his righteous soule was vexed with the uncleane conversation of the Sodomites, that is, his heart rose against them, there was an inward distaste against them;
As it is said of Lot, his righteous soul was vexed with the unclean Conversation of the Sodomites, that is, his heart rose against them, there was an inward distaste against them;
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the like you shall see in David and Moses. You will say, I hope I detest sinne, and am angry with it. It may be so;
the like you shall see in David and Moses. You will say, I hope I detest sin, and am angry with it. It may be so;
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perhaps you are angry with sinne, but Zeale you know is an intention of the affection of hatred,
perhaps you Are angry with sin, but Zeal you know is an intention of the affection of hatred,
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and it is required that you hate sinne: Revel. 2.6. This thou hast, that thou hatest the worke of the Nicolaitans, which I also hate.
and it is required that you hate sin: Revel. 2.6. This thou hast, that thou Hatest the work of the Nicolaitans, which I also hate.
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You will say, How doe they differ? You shall know hatred by this. First, it is a constant affection, it abides with us;
You will say, How do they differ? You shall know hatred by this. First, it is a constant affection, it abides with us;
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Anger goes away as all passions doe, it is but for a fit, for a flash, on some occasion.
Anger Goes away as all passion do, it is but for a fit, for a flash, on Some occasion.
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Againe, hatred is alwayes of generals; the sheepe hates all Wolves, we hate all Toads, all Serpents. Again, hatred is always of generals; the sheep hates all Wolves, we hate all Toads, all Serpents.
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I say, wheresoever there is hatred, it turnes to the whole Species. Now doe you hate all sinne, all kindes of sinne, one as well as another? Doe you not only abstaine from them,
I say, wheresoever there is hatred, it turns to the Whole Species. Now do you hate all sin, all Kinds of sin, one as well as Another? Do you not only abstain from them,
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but also hate them, of what sort soever they bee. Lastly, Hatred seekes the utter destruction of the thing hated.
but also hate them, of what sort soever they be. Lastly, Hatred seeks the utter destruction of the thing hated.
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Anger would have but a proportion of Iustice, as Aristotle sayes. Anger would have but a proportion of justice, as Aristotle Says.
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Now is it so with you? Doe you seeke the utter destruction of sinne, abstaining not onely from grosse sinnes,
Now is it so with you? Do you seek the utter destruction of sin, abstaining not only from gross Sins,
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but from all dalliances, from the least touch of sinne, cleansing your selves from all pollusions of the flesh and spirit? If you will be zealous for the Lord,
but from all dalliances, from the least touch of sin, cleansing your selves from all pollutions of the Flesh and Spirit? If you will be zealous for the Lord,
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then know that this is required, that you not onely doe things, but that you doe them zealously, that you not onely abstaine from sinne, but that you hate it.
then know that this is required, that you not only do things, but that you do them zealously, that you not only abstain from sin, but that you hate it.
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Againe, if it be Zeale that turnes away the wrath of the Lord, then where is our boldnesse, our courage, our forwardnesse for the Truth? Why are we so fearefull and shie of doing the thing that otherwise we thinke meet to bee done? For Zeale hath that pr•pertie among the rest, it makes men bold;
Again, if it be Zeal that turns away the wrath of the Lord, then where is our boldness, our courage, our forwardness for the Truth? Why Are we so fearful and shy of doing the thing that otherwise we think meet to be done? For Zeal hath that pr•pertie among the rest, it makes men bold;
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the Zeale of the Apostles was knowne by their boldnesse. But you will say, A man may be too bold It is very true;
the Zeal of the Apostles was known by their boldness. But you will say, A man may be too bold It is very true;
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when the horse runnes up and downe, and is at libertie, the more mettle the worse, when the horse runs up and down, and is At liberty, the more mettle the Worse,
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but under the bridle, and in the way there cannot be too much;
but under the bridle, and in the Way there cannot be too much;
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keepe the streame within the bankes, and let it runne in a right Channell, and then the stronger the better. keep the stream within the banks, and let it run in a right Channel, and then the Stronger the better.
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It is good therefore in this case to come to a disjunction, which is the thing that Elijah advised, If Baal be God, follow him;
It is good Therefore in this case to come to a disjunction, which is the thing that Elijah advised, If Baal be God, follow him;
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but if God be God, follow him ; and follow him to purpose. And as Luther wrote to Melancthon, when he began to faint;but if God be God, follow him; and follow him to purpose. And as Luther wrote to Melanchthon, when he began to faint;
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Why, Melancthon, if this be the Cause of God, why should we be discouraged? why should we goe coldly about it? If it be not the Cause of God,
Why, Melanchthon, if this be the Cause of God, why should we be discouraged? why should we go coldly about it? If it be not the Cause of God,
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why doe not wee desist altogether? This Disjunction put life into him. I, but discretion and moderation must bee used.
why do not we desist altogether? This Disjunction put life into him. I, but discretion and moderation must be used.
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It is true, but doth this crosse your zeale? Doth one Grace crosse another? Prudence doth not abate diligence,
It is true, but does this cross your zeal? Does one Grace cross Another? Prudence does not abate diligence,
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but guides it in its worke. It teaches not to do lesse, but to doe better.
but guides it in its work. It Teaches not to do less, but to do better.
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Therefore, as for Moderation, you must know it stands in avoiding the Rock, in declining the extreme,
Therefore, as for Moderation, you must know it Stands in avoiding the Rock, in declining the extreme,
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but Moderation in a right course, is not moderation, but lukewarmenesse, and coldnesse. Last of all, to conclude this point, and only to name the rest.
but Moderation in a right course, is not moderation, but Lukewarmness, and coldness. Last of all, to conclude this point, and only to name the rest.
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If Zeale turne away the wrath of God, then where is our zeale for the Church of God? Why doe not we take its case to heart? why have not we the bowels of compassion to lament over its condition,
If Zeal turn away the wrath of God, then where is our zeal for the Church of God? Why do not we take its case to heart? why have not we the bowels of compassion to lament over its condition,
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as if it were our own? It was a most commendable thing in old Ely, when he heard the newes that the battell was lost, that his sons were slaine, that moved him not so much;
as if it were our own? It was a most commendable thing in old Ely, when he herd the news that the battle was lost, that his Sons were slain, that moved him not so much;
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but when he heard that the Arke of God was taken, that amazed him, so that hee fell from his seat and brake his necke.
but when he herd that the Ark of God was taken, that amazed him, so that he fell from his seat and brake his neck.
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Consider this, and know, that it is required that you be zealous for the Church.
Consider this, and know, that it is required that you be zealous for the Church.
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Let our Gallants consider this, that care not how things goe, And those that will have the Church negligently regarded, let them cōsider that a curse abides him Who doth the worke of the Lord negligen•ly.
Let our Gallants Consider this, that care not how things go, And those that will have the Church negligently regarded, let them Consider that a curse abides him Who does the work of the Lord negligen•ly.
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3619
And know, that though the Lord be angry with his Church, as many times he is, And know, that though the Lord be angry with his Church, as many times he is,
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3620
yet your zeal• on its behalfe, your prayers for it, your cost upon it, your labour about if,
yet your zeal• on its behalf, your Prayers for it, your cost upon it, your labour about if,
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3621
yea, whatsoever you doe, for it is acceptable to God even then when he is angry with it, when he afflicts i.
yea, whatsoever you do, for it is acceptable to God even then when he is angry with it, when he afflicts i.
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3622
David was angry with Absolom, Ioab makes a suit to •i• to call home his banished,David was angry with Absalom, Ioab makes a suit to •i• to call home his banished,
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3623
though David was angry with Absolom, yet Ioabs suite to David was very acceptable, he could not have come of a better message.
though David was angry with Absalom, yet Ioabs suit to David was very acceptable, he could not have come of a better message.
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3624
So you cannot doe a more acceptable worke, than to seeke for the Churches good, and to pray for its prosperity.
So you cannot do a more acceptable work, than to seek for the Churches good, and to pray for its Prosperity.
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3625
It is true indeed, the Lord will take care of his Church, and they that, be enemies to it shall not be gainers; as Zach. 12.6. They that seeke to hurt the Church of God, shall be as a company of sheaves that goe about to suppresse a cole of fire, which shall consume them all.
It is true indeed, the Lord will take care of his Church, and they that, be enemies to it shall not be gainers; as Zach 12.6. They that seek to hurt the Church of God, shall be as a company of sheaves that go about to suppress a coal of fire, which shall consume them all.
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3626
And they that goe about to devoure the Church, shal be like a man that thinks to devoure a cup of poison,
And they that go about to devour the Church, shall be like a man that thinks to devour a cup of poison,
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3627
but by it is killed himselfe, or like a man that goes about to throw up a stone that is too heavie for him, which fals backe, and crushes him to powder.
but by it is killed himself, or like a man that Goes about to throw up a stone that is too heavy for him, which falls back, and crushes him to powder.
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3628
All these expressions there be in that Chapter.
All these expressions there be in that Chapter.
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3629
It is true, he will not cast away the care of his Church, he will defend it against them that oppose it;
It is true, he will not cast away the care of his Church, he will defend it against them that oppose it;
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3630
but in the meane time, if you doe not your part, you shall lose your glory,
but in the mean time, if you do not your part, you shall loose your glory,
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3631
nay, you shall be guilty of Negligence, which will bring a Curse with it upon you.
nay, you shall be guilty of Negligence, which will bring a Curse with it upon you.
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3632
But you will say, What would you have us to doe for it? I answer, Wee must consider the Church abroad, and at home. But you will say, What would you have us to do for it? I answer, we must Consider the Church abroad, and At home.
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3633
For the Churches abroad we will not prescribe unto you any particular direction, only wee will commend to you this generall, That you seeke their safety and preservation, For the Churches abroad we will not prescribe unto you any particular direction, only we will commend to you this general, That you seek their safety and preservation,
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3634
and the propagation of Religion among them, with all care and intention, as you shall see occasions and circumstances to require.
and the propagation of Religion among them, with all care and intention, as you shall see occasions and Circumstances to require.
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3635
But for the Church at home, you see the Lord hath begunne to make a breach upon us. But for the Church At home, you see the Lord hath begun to make a breach upon us.
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3636
And as it is in Ezek. 22.30. Hee seekes for a man among us that may stand in the Gappe.
And as it is in Ezekiel 22.30. He seeks for a man among us that may stand in the Gap.
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3637
It is well done that you have gone so farre, as you have, but remember that it is a thing that the Lord desires.
It is well done that you have gone so Far, as you have, but Remember that it is a thing that the Lord Desires.
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3638
And know withall, that the Lord markes what every man doth for his Church, he observes who is zealous,
And know withal, that the Lord marks what every man does for his Church, he observes who is zealous,
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3639
and who sits still, hee takes notice who doth nothing, who doth somthing, and how much every man doth: As in Malach. 3.16. The Lord harkened, and heard, and a Booke of Remembrance was written.
and who sits still, he Takes notice who does nothing, who does something, and how much every man does: As in Malachi 3.16. The Lord hearkened, and herd, and a Book of Remembrance was written.
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3640
The Lord harkens and heares what every man speakes, what every man doth, yea, to what end, with what heart;
The Lord harkens and hears what every man speaks, what every man does, yea, to what end, with what heart;
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3641
how his Church is thought upon. Consider this therefore, that you may be stirred up to doe more.
how his Church is Thought upon. Consider this Therefore, that you may be stirred up to do more.
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3642
You will say, What would you have us to doe more? I will commend these three things unto you, and so conclude this point:
You will say, What would you have us to do more? I will commend these three things unto you, and so conclude this point:
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3643
First, doe as Phineas is in the Text said to doe, the thing he did to turne away the wrath of the Lord was, executing of judgement in the punishment of Z•mri and Cosby that had committed that grea• si•ne.
First, do as Phinehas is in the Text said to do, the thing he did to turn away the wrath of the Lord was, executing of judgement in the punishment of Z•mri and Cosby that had committed that grea• si•ne.
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3644
And marke this, when Phineas began to stirre, the Lord ceased to strive.
And mark this, when Phinehas began to stir, the Lord ceased to strive.
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3645
And know, that the Lord regards not so much what the particular sins of a Nation or Church are,
And know, that the Lord regards not so much what the particular Sins of a nation or Church Are,
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3646
as what the action, the behaviour, the cariage of the S•ate tow•••s them is.
as what the actium, the behaviour, the carriage of the S•ate tow•••s them is.
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3647
Doubtlesse the action of both th• Houses of Parliament declaring th•ir zeal both ••w and heretofore, hath •••ne a great mea•es of turning away the Lords wrath,
Doubtless the actium of both th• Houses of Parliament declaring th•ir zeal both ••w and heretofore, hath •••ne a great mea•es of turning away the lords wrath,
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3648
and will •e more and more, if you doe so more and more. This is a thing I cannot b••lke seeing the Text casts me on it;
and will •e more and more, if you do so more and more. This is a thing I cannot b••lke seeing the Text Cast me on it;
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3649
that this zeale of Phineas, this act of his in punishing sinne turnd away the Lords wrath.
that this zeal of Phinehas, this act of his in punishing sin turned away the lords wrath.
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3650
You will say, what things should we punish? Three things, First, Whoredome: you see here •he people committed whoredome as it is plainely mentioned by the Apostle.
You will say, what things should we Punish? Three things, First, Whoredom: you see Here •he people committed whoredom as it is plainly mentioned by the Apostle.
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3651
Be not yee fornicators as some of them were, and fell in one day so many thousands. Be not ye fornicators as Some of them were, and fell in one day so many thousands.
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3652
Another sin was Idolatry, they joynd themselves with Baal-peor.
another since was Idolatry, they joined themselves with Baal-peor.
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3653
And there is a third sinne, not mentioned here, but is as frequently mentioned by the Prophets, to have a hand in common judgements as any other, and that is Injustice;
And there is a third sin, not mentioned Here, but is as frequently mentioned by the prophets, to have a hand in Common Judgments as any other, and that is Injustice;
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3654
when righteousness• is turned into Hemlocke, and judgement into worme-wood; that is a thing that must bee remembred among the rest.
when righteousness• is turned into Hemlock, and judgement into wormwood; that is a thing that must be remembered among the rest.
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3655
Indeed there may be mistakes in the administration of Iustice, which through ignorance and the not perfect knowledge of a cause may be fallen into;
Indeed there may be mistakes in the administration of justice, which through ignorance and the not perfect knowledge of a cause may be fallen into;
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3656
but the Injustice, that turnes righteousnesse into wormewood, as I said before, must be remembred,
but the Injustice, that turns righteousness into wormwood, as I said before, must be remembered,
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3657
and that is, either Briberie, or that respecting of persons in Iudgement, which is equivalent thereunto,
and that is, either Bribery, or that respecting of Persons in Judgement, which is equivalent thereunto,
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3658
and will come in among the rest. These bee sinnes, the punishment whereof turnes away the wrath of the Lord.
and will come in among the rest. These be Sins, the punishment whereof turns away the wrath of the Lord.
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3659
Therefore remember these in particular, and consider what it is to spare in this case;
Therefore Remember these in particular, and Consider what it is to spare in this case;
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3660
Saul was lost by sparing Agag: and remember what Elijah gained, and Iehu gained by being zealous.Saul was lost by sparing Agag: and Remember what Elijah gained, and Iehu gained by being zealous.
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3661
The manner we will wholly leave to you, onely, be zealous for the Lord.
The manner we will wholly leave to you, only, be zealous for the Lord.
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3662
The second thing you must doe for the Church, to turne away the Lords wrath, is, to contend for that which maintaines the Church, I meane, Faith; The second thing you must do for the Church, to turn away the lords wrath, is, to contend for that which maintains the Church, I mean, Faith;
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3663
maintaine that which maintaines you, preserve that which preservs you, the whole Church and Kingdome.
maintain that which maintains you, preserve that which preservs you, the Whole Church and Kingdom.
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3664
Wee will therefore commend to you, that of Iudges, I exhort you, saith he, that you contend for the faith which was once given to the Saints:
we will Therefore commend to you, that of Judges, I exhort you, Says he, that you contend for the faith which was once given to the Saints:
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3665
Marke it, you are to contend earnestly, for so much the word implies, herein we are to be contentious men.
Mark it, you Are to contend earnestly, for so much the word Implies, herein we Are to be contentious men.
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3666
The very example of our adversaries may teach us to contend for th• Truth, if we consider,
The very Exampl of our Adversaries may teach us to contend for th• Truth, if we Consider,
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3667
how they contend f•r the contrary;
how they contend f•r the contrary;
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3668
if we observe what unity there is among them, what joynt consent in opposing the truth. if we observe what unity there is among them, what joint consent in opposing the truth.
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3669
Againe, remember what you are to contend for, it is for Faith, for the whole doctrine of Faith, every jot whereof is precious,
Again, Remember what you Are to contend for, it is for Faith, for the Whole Doctrine of Faith, every jot whereof is precious,
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3670
and it is the faith that was once given to the Saints.
and it is the faith that was once given to the Saints.
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3671
As if hee had said, looke to it, if you lose it, it shall be recovered no more.
As if he had said, look to it, if you loose it, it shall be recovered no more.
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3672
Christ will not come againe from heaven to deliver this point of doctrine.
christ will not come again from heaven to deliver this point of Doctrine.
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And againe, it was once delivered to the Saints, for what? Certainly to be kept as we keepe Pearles and Iewels, that it may not suffer the least detriment.
And again, it was once Delivered to the Saints, for what? Certainly to be kept as we keep Pearls and Jewels, that it may not suffer the least detriment.
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3674
And let no man say he hath nothing to do with this, for it is the common faith which every man hath to doe with:
And let no man say he hath nothing to do with this, for it is the Common faith which every man hath to do with:
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3675
you know in common things wherein every man hath interest, every man is ready to maintaine his right.
you know in Common things wherein every man hath Interest, every man is ready to maintain his right.
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3676
Consider this, and stand for the whole Faith, for all the doctrine of Faith, and know, that these are matters of exceeding great moment;
Consider this, and stand for the Whole Faith, for all the Doctrine of Faith, and know, that these Are matters of exceeding great moment;
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3677
all that we have said before of the punishment of Injustice, Whoredome, Idolatry, and Superstition, &c. is not so much as this;
all that we have said before of the punishment of Injustice, Whoredom, Idolatry, and Superstition, etc. is not so much as this;
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3678
for a man may turne aside to these sins, and yet have a right judgement, but so long as the judgement is perverted, the soule is irrecoverable.
for a man may turn aside to these Sins, and yet have a right judgement, but so long as the judgement is perverted, the soul is irrecoverable.
p-acp dt n1 vmb vvi av p-acp d n2, cc av vhb dt j-jn n1, cc-acp av av-j c-acp dt n1 vbz vvn, dt n1 vbz j.
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508
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3679
Againe, these are of exceeding great consequence, for what Elisha did with the Syrians, who when they thought they were led to the man whom they sought to take, were brought into Samaria to be taken;
Again, these Are of exceeding great consequence, for what Elisha did with the Syrians, who when they Thought they were led to the man whom they sought to take, were brought into Samaria to be taken;
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(18) sermon (DIV1)
509
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3680
the same falls out where there is an errour of faith:
the same falls out where there is an error of faith:
dt d vvz av c-crq pc-acp vbz dt n1 pp-f n1:
(18) sermon (DIV1)
509
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3681
that which men think builds them up unto the Kingdome of GOD, leads them to that which will bee their destruction.
that which men think builds them up unto the Kingdom of GOD, leads them to that which will be their destruction.
cst r-crq n2 vvb vvz pno32 a-acp p-acp dt n1 pp-f np1, vvz pno32 p-acp d r-crq vmb vbi po32 n1.
(18) sermon (DIV1)
509
Image 138
3682
Therefore contend for the Faith, for the whole doctrine of Faith, for every point of Faith,
Therefore contend for the Faith, for the Whole Doctrine of Faith, for every point of Faith,
av vvi p-acp dt n1, p-acp dt j-jn n1 pp-f n1, p-acp d n1 pp-f n1,
(18) sermon (DIV1)
509
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3683
and remember to contend for it earnestly.
and Remember to contend for it earnestly.
cc vvb pc-acp vvi p-acp pn31 av-j.
(18) sermon (DIV1)
509
Image 138
3684
The third and last action that wee will commend unto you, is this, Labour to doe that most which will most glorifie God, that is, endevour to set up a learned Ministery in the Land and Church: The third and last actium that we will commend unto you, is this, Labour to do that most which will most Glorify God, that is, endeavour to Set up a learned Ministry in the Land and Church:
dt ord cc ord n1 cst pns12 vmb vvi p-acp pn22, vbz d, vvb pc-acp vdi d av-ds r-crq vmb av-ds vvi np1, cst vbz, n1 pc-acp vvi a-acp dt j n1 p-acp dt n1 cc n1:
(18) sermon (DIV1)
510
Image 138
3685
you know it is a great complaint, My people perish for want of knowledge ; and who are they that perish? Acts 20.28. Even the flocke that God hath purchased with his owne bloud.
you know it is a great complaint, My people perish for want of knowledge; and who Are they that perish? Acts 20.28. Even the flock that God hath purchased with his own blood.
pn22 vvb pn31 vbz dt j n1, po11 n1 vvi p-acp n1 pp-f n1; cc q-crq vbr pns32 cst vvb? vvz crd. av-j dt n1 cst np1 vhz vvn p-acp po31 d n1.
(18) sermon (DIV1)
510
Image 138
3686
And at whose hands must it be required? It is true, we are the Vines that beare the Grapes,
And At whose hands must it be required? It is true, we Are the Vines that bear the Grapes,
cc p-acp rg-crq n2 vmb pn31 vbi vvn? pn31 vbz j, pns12 vbr dt n2 cst vvb dt n2,
(18) sermon (DIV1)
511
Image 138
3687
but you are the Elmes that must hold up the Vines.
but you Are the Elms that must hold up the Vines.
cc-acp pn22 vbr dt n2 cst vmb vvi a-acp dt n2.
(18) sermon (DIV1)
511
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3688
It is true, wee are the Shepheards to defend the flock, but it must bee your care to see that every flocke have a Shepheard.
It is true, we Are the Shepherds to defend the flock, but it must be your care to see that every flock have a Shepherd.
pn31 vbz j, pns12 vbr dt n2 pc-acp vvi dt n1, cc-acp pn31 vmb vbi po22 n1 pc-acp vvi cst d n1 vhb dt n1.
(18) sermon (DIV1)
511
Image 138
3689
Is it not a lamentable thing to see how many perish for want of knowledge in Wales, in the Northerne Countries, and in many places besides.
Is it not a lamentable thing to see how many perish for want of knowledge in Wales, in the Northern Countries, and in many places beside.
vbz pn31 xx dt j n1 pc-acp vvi c-crq d vvb p-acp n1 pp-f n1 p-acp n2, p-acp dt j n2, cc p-acp d n2 a-acp.
(18) sermon (DIV1)
511
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3690
Is it not your part to take care and labour as farre as you may, that every Candlestick may have a Candle set in it to give light? That every P•rish have an able Preaching Minister.
Is it not your part to take care and labour as Far as you may, that every Candlestick may have a Candle Set in it to give Light? That every P•rish have an able Preaching Minister.
vbz pn31 xx po22 n1 pc-acp vvi n1 cc n1 c-acp av-j c-acp pn22 vmb, cst d n1 vmb vhi dt n1 vvn p-acp pn31 pc-acp vvi n1? cst d jp vhb dt j vvg n1.
(18) sermon (DIV1)
511
Image 138
3691
It is true, every Parish cannot be provided for alike;
It is true, every Parish cannot be provided for alike;
pn31 vbz j, d n1 vmbx vbi vvn p-acp av;
(18) sermon (DIV1)
511
Image 138
3692
Starres are of different magnitudes, some Stars are greater, some are lesser, some Starres shine not at all, some againe shine in another Hemisphere,
Stars Are of different magnitudes, Some Stars Are greater, Some Are lesser, Some Stars shine not At all, Some again shine in Another Hemisphere,
n2 vbr pp-f j n2, d n2 vbr jc, d vbr jc, d n2 vvb xx p-acp d, d av vvb p-acp j-jn n1,
(18) sermon (DIV1)
511
Image 138
3693
and not in our owne, some shine like Meteors for a little time, and then disappeare againe:
and not in our own, Some shine like Meteors for a little time, and then disappear again:
cc xx p-acp po12 d, d vvb av-j n2 p-acp dt j n1, cc av vvb av:
(18) sermon (DIV1)
511
Image 138
3694
let it be your care, that all S•rres that are in the firmament of the Church, I meane those that are to dispence the mysteries of salvation, may (though weakely yet) like true Starres shine.
let it be your care, that all S•rres that Are in the firmament of the Church, I mean those that Are to dispense the Mysteres of salvation, may (though weakly yet) like true Stars shine.
vvb pn31 vbi po22 n1, cst d n2 cst vbr p-acp dt n1 pp-f dt n1, pns11 vvb d cst vbr pc-acp vvi dt n2 pp-f n1, vmb (cs av-j av) vvb j n2 vvi.
(18) sermon (DIV1)
511
Image 138
3695
These things wee must commend to your care, onely remember this, you know the wrong that is done to the flock, if dogges be suffered among them, therefore let them be removed;
These things we must commend to your care, only Remember this, you know the wrong that is done to the flock, if Dogs be suffered among them, Therefore let them be removed;
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(18) sermon (DIV1)
511
Image 138
3696
I meane those that endeavour to put out the light, that so they may the better prevaile,
I mean those that endeavour to put out the Light, that so they may the better prevail,
pns11 vvb d cst vvb pc-acp vvi av dt n1, cst av pns32 vmb dt av-jc vvi,
(18) sermon (DIV1)
511
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3697
and teach their doctrines of darkenesse. As when the day is done, the beast wanders abroad;
and teach their doctrines of darkness. As when the day is done, the beast wanders abroad;
cc vvi po32 n2 pp-f n1. p-acp c-crq dt n1 vbz vdn, dt n1 vvz av;
(18) sermon (DIV1)
511
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3698
and doe not we finde it so amongst us? For where doth Popery abound so much,
and do not we find it so among us? For where does Popery abound so much,
cc vdb xx pns12 vvi pn31 av p-acp pno12? p-acp q-crq vdz n1 vvi av av-d,
(18) sermon (DIV1)
511
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3699
as in the darke places of the Kingdome? I beseech you consider this and be zealous.
as in the dark places of the Kingdom? I beseech you Consider this and be zealous.
c-acp p-acp dt j n2 pp-f dt n1? pns11 vvb pn22 vvb d cc vbi j.
(18) sermon (DIV1)
511
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3700
I should have added more, but so much shall serve for the third point. The other I will but name;
I should have added more, but so much shall serve for the third point. The other I will but name;
pns11 vmd vhi vvn av-dc, cc-acp av d vmb vvi p-acp dt ord n1. dt n-jn pns11 vmb cc-acp n1;
(18) sermon (DIV1)
511
Image 138
3701
and indeed I will the rather name them, though I doe no more, because they follow so one upon another.
and indeed I will the rather name them, though I do no more, Because they follow so one upon Another.
cc av pns11 vmb dt av-c vvi pno32, cs pns11 vdb av-dx av-dc, c-acp pns32 vvb av crd p-acp n-jn.
(18) sermon (DIV1)
512
Image 138
3702
You have heard that GODS anger brings all evill, that sinne is the cause of that anger, that it is zeale that turnes away that anger.
You have herd that GOD'S anger brings all evil, that sin is the cause of that anger, that it is zeal that turns away that anger.
pn22 vhb vvn d npg1 n1 vvz d n-jn, cst n1 vbz dt n1 pp-f d n1, cst pn31 vbz n1 cst vvz av d n1.
(18) sermon (DIV1)
512
Image 138
3703
Now Fourthly it followes, that if you be not zealous, his jealousie shall grow hotter, it shall encrease more and more.
Now Fourthly it follows, that if you be not zealous, his jealousy shall grow hotter, it shall increase more and more.
av ord pn31 vvz, cst cs pn22 vbb xx j, po31 n1 vmb vvi jc, pn31 vmb vvi av-dc cc av-dc.
(18) sermon (DIV1)
513
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3704
The very word Iealousie hath something in it;
The very word Jealousy hath something in it;
dt j n1 n1 vhz pi p-acp pn31;
(18) sermon (DIV1)
513
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3705
when the Lord looks on a Church or Nation, the losse of their affection breeds a jealousie, which is intended more and more if there be not care to prevent it.
when the Lord looks on a Church or nation, the loss of their affection breeds a jealousy, which is intended more and more if there be not care to prevent it.
c-crq dt n1 vvz p-acp dt n1 cc n1, dt n1 pp-f po32 n1 vvz dt n1, r-crq vbz vvn av-dc cc av-dc cs pc-acp vbb xx n1 pc-acp vvi pn31.
(18) sermon (DIV1)
513
Image 138
3706
Therefore when the Lord is jealous, he sends some tokens of his jealousie; as when a man strikes, we know he is angry;
Therefore when the Lord is jealous, he sends Some tokens of his jealousy; as when a man strikes, we know he is angry;
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(18) sermon (DIV1)
514
Image 138
3707
so when the Lord sends a plague among us, we may conclude he is angry. When a messenger comes, the sooner he hat• his answer the sooner hee is gone,
so when the Lord sends a plague among us, we may conclude he is angry. When a Messenger comes, the sooner he hat• his answer the sooner he is gone,
av c-crq dt n1 vvz dt n1 p-acp pno12, pns12 vmb vvi pns31 vbz j. c-crq dt n1 vvz, dt av-c pns31 n1 po31 n1 dt av-c pns31 vbz vvn,
(18) sermon (DIV1)
514
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3708
but hee will stay till hee hath his answer:
but he will stay till he hath his answer:
cc-acp pns31 vmb vvi c-acp pns31 vhz po31 n1:
(18) sermon (DIV1)
514
Image 138
3709
and will the Lord send this messenger in vaine? Doth hee not send it for an answer? And what is the answer the Lord lookes for? That you fast and pray, and will the Lord send this Messenger in vain? Does he not send it for an answer? And what is the answer the Lord looks for? That you fast and pray,
cc vmb dt n1 vvb d n1 p-acp j? vdz pns31 xx vvi pn31 p-acp dt n1? cc q-crq vbz dt n1 dt n1 vvz p-acp? cst pn22 av-j cc vvb,
(18) sermon (DIV1)
514
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3710
and humble your selves, and turne from your evill wayes, and bee zealous for his sake.
and humble your selves, and turn from your evil ways, and be zealous for his sake.
cc vvb po22 n2, cc vvi p-acp po22 j-jn n2, cc vbi j p-acp po31 n1.
(18) sermon (DIV1)
514
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3711
What else is the end of all his judgements? Are they not as medicines,
What Else is the end of all his Judgments? are they not as medicines,
q-crq av vbz dt n1 pp-f d po31 n2? vbr pns32 xx p-acp n2,
(18) sermon (DIV1)
514
Image 138
3712
or plaisters to heale a Church, or a Nation or a particular person? They will stick on till the sore be healed,
or plasters to heal a Church, or a nation or a particular person? They will stick on till the soar be healed,
cc n2 pc-acp vvi dt n1, cc dt n1 cc dt j n1? pns32 vmb vvi a-acp p-acp dt n1 vbb vvn,
(18) sermon (DIV1)
514
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3713
but when it is healed they will fall off:
but when it is healed they will fallen off:
cc-acp c-crq pn31 vbz vvn pns32 vmb vvi a-acp:
(18) sermon (DIV1)
514
Image 138
3714
so you shall finde these judgements of the Lord, as long as wee remaine unreformed they will stick by us, till we bee healed the playster wil continue.
so you shall find these Judgments of the Lord, as long as we remain unreformed they will stick by us, till we be healed the plaster will continue.
av pn22 vmb vvi d n2 pp-f dt n1, c-acp av-j c-acp pns12 vvi j-vvn pns32 vmb vvi p-acp pno12, c-acp pns12 vbb vvn dt n1 vmb vvi.
(18) sermon (DIV1)
514
Image 138
3715
Therefore are those phrases in Scripture, his hand is stretched out still and still ;
Therefore Are those phrases in Scripture, his hand is stretched out still and still;
av vbr d n2 p-acp n1, po31 n1 vbz vvn av av cc j;
(18) sermon (DIV1)
514
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3716
as in Deut. 28. Till wee be healed, hee will not make an end of correcting:
as in Deuteronomy 28. Till we be healed, he will not make an end of correcting:
c-acp p-acp np1 crd c-acp pns12 vbb vvn, pns31 vmb xx vvi dt n1 pp-f vvg:
(18) sermon (DIV1)
514
Image 138
3717
he is now as it were engaged;
he is now as it were engaged;
pns31 vbz av c-acp pn31 vbdr vvn;
(18) sermon (DIV1)
514
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3718
and you know when a man is engaged to proceed in a thing, hee must goe on till hee hath brought it to an issue, else it will be counted rashnesse;
and you know when a man is engaged to proceed in a thing, he must go on till he hath brought it to an issue, Else it will be counted rashness;
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(18) sermon (DIV1)
514
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3719
and doe you thinke the LORD will turne from his wrath now it is begun, unlesse we give him an expected issue? It cannot be.
and do you think the LORD will turn from his wrath now it is begun, unless we give him an expected issue? It cannot be.
cc vdb pn22 vvi dt n1 vmb vvi p-acp po31 n1 av pn31 vbz vvn, cs pns12 vvb pno31 dt j-vvn n1? pn31 vmbx vbi.
(18) sermon (DIV1)
514
Image 138
3720
What shall we then doe? The way to stop his wrath is to stand in the gap: What shall we then do? The Way to stop his wrath is to stand in the gap:
q-crq vmb pns12 av vdi? dt n1 pc-acp vvi po31 n1 vbz pc-acp vvi p-acp dt n1:
(18) sermon (DIV1)
515
Image 138
3721
when a breach is made in the Sea, or in a River, as long as the breach continues, the waters come in upon the Land;
when a breach is made in the Sea, or in a River, as long as the breach continues, the waters come in upon the Land;
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(18) sermon (DIV1)
515
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3722
the way to prevent further inundation, is to make up the breach.
the Way to prevent further inundation, is to make up the breach.
dt n1 pc-acp vvi jc n1, vbz pc-acp vvi a-acp dt n1.
(18) sermon (DIV1)
515
Image 138
3723
This plague is but a gap, a few may yet stand in the gap and stop it:
This plague is but a gap, a few may yet stand in the gap and stop it:
d n1 vbz p-acp dt n1, dt d vmb av vvi p-acp dt n1 cc vvi pn31:
(18) sermon (DIV1)
515
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3724
you see what Phineas did here alone, and it is much what one man may doe;
you see what Phinehas did Here alone, and it is much what one man may do;
pn22 vvb r-crq np1 vdd av av-j, cc pn31 vbz d r-crq crd n1 vmb vdi;
(18) sermon (DIV1)
515
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3725
therefore let every man for his owne part humble himselfe for his owne sinnes, let him turne from them,
Therefore let every man for his own part humble himself for his own Sins, let him turn from them,
av vvb d n1 p-acp po31 d n1 j px31 p-acp po31 d n2, vvb pno31 vvi p-acp pno32,
(18) sermon (DIV1)
515
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3726
and be zealous with God by prayer, by striving and contending with him;
and be zealous with God by prayer, by striving and contending with him;
cc vbi j p-acp np1 p-acp n1, p-acp vvg cc vvg p-acp pno31;
(18) sermon (DIV1)
515
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3727
for there bee but two wayes to stand in the gap, one is faithfull and fervent Prayer, the other is Zeale against sinne,
for there be but two ways to stand in the gap, one is faithful and fervent Prayer, the other is Zeal against sin,
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(18) sermon (DIV1)
515
Image 138
3728
and in defence of that which is good.
and in defence of that which is good.
cc p-acp n1 pp-f d r-crq vbz j.
(18) sermon (DIV1)
515
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3729
I will say no more of this (for I doe but name the point) onely remember, that except you doe thus, this jealousie of GOD shall goe on, grow upon us, and wax hotter and hotter.
I will say no more of this (for I do but name the point) only Remember, that except you do thus, this jealousy of GOD shall go on, grow upon us, and wax hotter and hotter.
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(18) sermon (DIV1)
515
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3730
Now the last point of all is this, that the effect of this jealousie (if it goes on) shall bee utter destruction;
Now the last point of all is this, that the Effect of this jealousy (if it Goes on) shall be utter destruction;
av dt ord n1 pp-f d vbz d, cst dt n1 pp-f d n1 (cs pn31 vvz a-acp) vmb vbi j n1;
(18) sermon (DIV1)
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3731
therefore sayes the Text, That I consumed them not in my jealousie:
Therefore Says the Text, That I consumed them not in my jealousy:
av vvz dt n1, cst pns11 vvd pno32 xx p-acp po11 n1:
(18) sermon (DIV1)
516
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3732
as if hee had said, else my jealousie should have gone on, and that jealousie should have beene confusion.
as if he had said, Else my jealousy should have gone on, and that jealousy should have been confusion.
c-acp cs pns31 vhd vvn, av po11 n1 vmd vhi vvn a-acp, cc d n1 vmd vhi vbn n1.
(18) sermon (DIV1)
516
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3733
It is yet but a plague, the Land is yet safe (wherein you may see the Lords great patience,
It is yet but a plague, the Land is yet safe (wherein you may see the lords great patience,
pn31 vbz av p-acp dt n1, dt n1 vbz av j (c-crq pn22 vmb vvi dt n2 j n1,
(18) sermon (DIV1)
516
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3734
and long-suffering;) but if something be not done, if this jealousie of his bee suffered to goe on,
and long-suffering;) but if something be not done, if this jealousy of his bee suffered to go on,
cc j;) cc-acp cs pi vbb xx vdn, cs d n1 pp-f po31 n1 vvd pc-acp vvi a-acp,
(18) sermon (DIV1)
516
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3735
if nothing bee done to prevent its further progresse, his wrath will end in utter destruction;
if nothing be done to prevent its further progress, his wrath will end in utter destruction;
cs pix vbi vdn pc-acp vvi po31 jc n1, po31 n1 vmb vvi p-acp j n1;
(18) sermon (DIV1)
516
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3736
you know I need not tell you, how neare we were to this destruction in Eighty eight, the Gunpowder-treason we were brought much nearer;
you know I need not tell you, how near we were to this destruction in Eighty eight, the Gunpowder treason we were brought much nearer;
pn22 vvb pns11 vvb xx vvi pn22, c-crq av-j pns12 vbdr p-acp d n1 p-acp crd crd, dt n1 pns12 vbdr vvn av-d av-jc;
(18) sermon (DIV1)
516
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3737
the Ax was then laid to the root: this was twice. I will say thus much unto you, take heed of the third time.
the Ax was then laid to the root: this was twice. I will say thus much unto you, take heed of the third time.
dt n1 vbds av vvn p-acp dt n1: d vbds av. pns11 vmb vvi av av-d p-acp pn22, vvb n1 pp-f dt ord n1.
(18) sermon (DIV1)
516
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3738
The Lord sayes, well, let the Tree stand yet a while longer, let no more blowes bee yet given it, that I may see if it will bring forth any more fruit:
The Lord Says, well, let the Tree stand yet a while longer, let no more blows be yet given it, that I may see if it will bring forth any more fruit:
dt n1 vvz, av, vvb dt n1 vvb av dt n1 av-jc, vvb av-dx dc n2 vbb av vvn pn31, cst pns11 vmb vvi cs pn31 vmb vvi av d dc n1:
(18) sermon (DIV1)
516
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3739
but as I said (and remember it) take heed of the third time; the Lord hath appointed sinne to destruction, and hee expects your execution of it.
but as I said (and Remember it) take heed of the third time; the Lord hath appointed sin to destruction, and he expects your execution of it.
cc-acp c-acp pns11 vvd (cc vvb pn31) vvb n1 pp-f dt ord n1; dt n1 vhz vvn n1 p-acp n1, cc pns31 vvz po22 n1 pp-f pn31.
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3740
I will put you in remembrance of the story of Ahab and Benhadad, It were good that you would reade the whole story, 1 Kings 20.26. you know what was Benhadads behaviour to him;
I will put you in remembrance of the story of Ahab and Benhadad, It were good that you would read the Whole story, 1 Kings 20.26. you know what was Benhadad's behaviour to him;
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(18) sermon (DIV1)
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3741
the LORD delivered him into his hand, hee offered him what hee would have, hee entred into Covenant with him, spared him, and sent him away;
the LORD Delivered him into his hand, he offered him what he would have, he entered into Covenant with him, spared him, and sent him away;
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but you shall see what message was sent afterwards, Because thou hast spared him that was appointed for destruction, therefore shall thy life goe for his life.
but you shall see what message was sent afterwards, Because thou hast spared him that was appointed for destruction, Therefore shall thy life go for his life.
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Sin is now in your hands, let it not escape execution;
since is now in your hands, let it not escape execution;
n1 vbz av p-acp po22 n2, vvb pn31 xx vvi n1;
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I doe not speake particularly of punishment, that I leave to you, to doe according to your wisdome,
I do not speak particularly of punishment, that I leave to you, to do according to your Wisdom,
pns11 vdb xx vvi av-jn pp-f n1, cst pns11 vvb p-acp pn22, pc-acp vdb vvg p-acp po22 n1,
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and according to justice, according to discretion and observance of all circumstances.
and according to Justice, according to discretion and observance of all Circumstances.
cc vvg p-acp n1, vvg p-acp n1 cc n1 pp-f d n2.
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Onely I say this to you, be zealous, and remember, yea, let it remaine with you as an irreversable truth, that this jealousie of GODS,
Only I say this to you, be zealous, and Remember, yea, let it remain with you as an irreversable truth, that this jealousy of GOD'S,
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if it goes on, will bee destruction. Therefore, learne hence to feare; Securitie is like a Calme before an Earthquake:
if it Goes on, will be destruction. Therefore, Learn hence to Fear; Security is like a Cam before an Earthquake:
cs pn31 vvz a-acp, vmb vbi n1. av, vvb av pc-acp vvi; n1 vbz av-j dt j-jn p-acp dt n1:
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you know it is said of Laish, it was a secure people, and you know how they fared:
you know it is said of Laish, it was a secure people, and you know how they fared:
pn22 vvb pn31 vbz vvn pp-f np1, pn31 vbds dt j n1, cc pn22 vvb c-crq pns32 vvd:
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They were so secure, that when an enemie came against them, it was like the shaking of a Fig-tree that hath ripe Figges on it, which being shaken, the Figges fall into their mouth:
They were so secure, that when an enemy Come against them, it was like the shaking of a Fig tree that hath ripe Figs on it, which being shaken, the Figs fallen into their Mouth:
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Be not secure, but feare, which is both a signe, and a meanes of safetie. It is true, there is a double feare: Be not secure, but Fear, which is both a Signen, and a means of safety. It is true, there is a double Fear:
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One kinde of feare indeed brings evill on us, and that wee shall finde was the feare of Ieroboam, who being afraid, that by occasion of the peoples going to Ierusalem, the Kingdome would returne to the House of David ;
One kind of Fear indeed brings evil on us, and that we shall find was the Fear of Jeroboam, who being afraid, that by occasion of the peoples going to Ierusalem, the Kingdom would return to the House of David;
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therefore hee falls to indirect policie, and out of that feare, caused Golden-calves to be set up in Dan and Bethel. Indeed, a feare that sets us on wrong meanes is unlawfull,
Therefore he falls to indirect policy, and out of that Fear, caused Golden-calves to be Set up in Dan and Bethel. Indeed, a Fear that sets us on wrong means is unlawful,
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as that very thing was the destruction of him, and of his House, for it lost them the Kingdome.
as that very thing was the destruction of him, and of his House, for it lost them the Kingdom.
c-acp cst j n1 vbds dt n1 pp-f pno31, cc pp-f po31 n1, c-acp pn31 vvd pno32 dt n1.
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So Saul had a feare, but that feare was his undoing, because it set him a worke to use ill meanes,
So Saul had a Fear, but that Fear was his undoing, Because it Set him a work to use ill means,
np1 np1 vhd dt n1, cc-acp cst n1 vbds po31 n-vvg, c-acp pn31 vvd pno31 dt n1 pc-acp vvi j-jn n2,
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for when hee was afraid, hee went to the Witch of Endor, which was his ruine, whereas it may bee,
for when he was afraid, he went to the Witch of Endor, which was his ruin, whereas it may be,
c-acp c-crq pns31 vbds j, pns31 vvd p-acp dt n1 pp-f np1, r-crq vbds po31 n1, cs pn31 vmb vbi,
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if hee had sought to the LORD, hee might have obtained helpe.
if he had sought to the LORD, he might have obtained help.
cs pns31 vhd vvn p-acp dt n1, pns31 vmd vhi vvn n1.
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But then there is the good feare that I commend to you, which is opposite to security, that is, such a feare as sets you on worke to use good meanes:
But then there is the good Fear that I commend to you, which is opposite to security, that is, such a Fear as sets you on work to use good means:
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You see David, when Zig•ag was burnt with fire;
You see David, when Zig•ag was burned with fire;
pn22 vvb np1, c-crq vvb vbds vvn p-acp n1;
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and his men were readie to stone him, what his feare set him on worke to doe, to pray, to encourage himselfe in the Lord,
and his men were ready to stone him, what his Fear Set him on work to do, to pray, to encourage himself in the Lord,
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and this feare turn'd away the evill.
and this Fear turned away the evil.
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Such a feare was Iehosaphats, when hee feared, hee humbled himselfe before the LORD by fasting and prayer.
Such a Fear was Iehosaphats, when he feared, he humbled himself before the LORD by fasting and prayer.
d dt n1 vbds vvz, c-crq pns31 vvd, pns31 vvd px31 p-acp dt n1 p-acp vvg cc n1.
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Let this bee your feare, and let it have such an effect among you, to use such meanes as shall turne away the Lords wrath.
Let this be your Fear, and let it have such an Effect among you, to use such means as shall turn away the lords wrath.
vvb d vbi po22 n1, cc vvb pn31 vhb d dt n1 p-acp pn22, pc-acp vvi d n2 c-acp vmb vvi av dt n2 n1.
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And, in a word, to conclude, and it shall be the last word I will speake to you, marke it well,
And, in a word, to conclude, and it shall be the last word I will speak to you, mark it well,
cc, p-acp dt n1, pc-acp vvi, cc pn31 vmb vbi dt ord n1 pns11 vmb vvi p-acp pn22, vvb pn31 av,
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and harken to it as newes from Heaven, as a message from God.
and harken to it as news from Heaven, as a message from God.
cc vvi p-acp pn31 p-acp n1 p-acp n1, c-acp dt n1 p-acp np1.
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When Asa came home with that great Victory, the Spirit of God came upon Azariah; And hee met Asa, and said unto him: When Asa Come home with that great Victory, the Spirit of God Come upon Azariah; And he met Asa, and said unto him:
c-crq np1 vvd av-an p-acp d j n1, dt n1 pp-f np1 vvd p-acp np1; cc pns31 vvd np1, cc vvd p-acp pno31:
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Oh Asa, and all Iudah and Benjamin heare mee:
O Asa, and all Iudah and Benjamin hear me:
uh np1, cc d np1 cc np1 vvb pno11:
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If you bee with the Lord, the Lord will bee with you, but if you forsake the Lord, the Lord shall also forsake you. If you be with the Lord, the Lord will be with you, but if you forsake the Lord, the Lord shall also forsake you.
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And this I say to you all;
And this I say to you all;
cc d pns11 vvb p-acp pn22 d;
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If you will be with the Lord, the Lord shall be with you, and if you forsake the Lord, he will reject you.
If you will be with the Lord, the Lord shall be with you, and if you forsake the Lord, he will reject you.
cs pn22 vmb vbi p-acp dt n1, dt n1 vmb vbi p-acp pn22, cc cs pn22 vvb dt n1, pns31 vmb vvi pn22.
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But you will say, what great newes is there in this? Marke it;
But you will say, what great news is there in this? Mark it;
p-acp pn22 vmb vvi, r-crq j n1 vbz a-acp p-acp d? n1 pn31;
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We are apt to thinke, that to bee with the LORD is not enough, but wee must have other meanes, and proppes, and helpes.
We Are apt to think, that to be with the LORD is not enough, but we must have other means, and props, and helps.
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No, saith hee, it is enough for you to sticke close to the Lord, and to take no other care,
No, Says he, it is enough for you to stick close to the Lord, and to take no other care,
uh-dx, vvz pns31, pn31 vbz av-d p-acp pn22 pc-acp vvi av-j p-acp dt n1, cc pc-acp vvi dx j-jn n1,
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for the Lord will be with you, who is Almightie, and able to defend you.
for the Lord will be with you, who is Almighty, and able to defend you.
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Againe, we are apt to thinke, that though we forsake the Lord, yet hee will not forsake us:
Again, we Are apt to think, that though we forsake the Lord, yet he will not forsake us:
av, pns12 vbr j pc-acp vvi, cst cs pns12 vvb dt n1, av pns31 vmb xx vvi pno12:
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else why are wee so bold in sinne? Why are not wee more zealous against sinne? Why mourne we not for the abominations that are amongst us? But the Prophet answers us for that;
Else why Are we so bold in sin? Why Are not we more zealous against sin? Why mourn we not for the abominations that Are among us? But the Prophet answers us for that;
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If you doe forsake the Lord, the Lord will also forsake, and depart from you. Consider it, and the Lord give you understanding. FINIS.If you do forsake the Lord, the Lord will also forsake, and depart from you. Consider it, and the Lord give you understanding. FINIS.
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CERTAINE SERMONS VPON THE NEW CREATVRE. 2 COR. 5.17. Therefore if any man be in Christ, let him be a new Creature.
CERTAIN SERMONS UPON THE NEW CREATURE. 2 COR. 5.17. Therefore if any man be in christ, let him be a new Creature.
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WE have propounded to our selves this method.
WE have propounded to our selves this method.
pns12 vhb vvn p-acp po12 n2 d n1.
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First, to shew what we are out of Christ, and there our worke was to humble men.
First, to show what we Are out of christ, and there our work was to humble men.
ord, pc-acp vvi r-crq pns12 vbr av pp-f np1, cc a-acp po12 n1 vbds p-acp j n2.
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Secondly, to shew what we have by Christ, and how we are made partakers of him,
Secondly, to show what we have by christ, and how we Are made partakers of him,
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and that is done by faith.
and that is done by faith.
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The third is to shew what we should doe for Christ, and here begins the worke of Sanctification:
The third is to show what we should do for christ, and Here begins the work of Sanctification:
dt ord vbz pc-acp vvi r-crq pns12 vmd vdi p-acp np1, cc av vvz dt n1 pp-f n1:
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for (as I told you) these were the three parts of the Apostles Ambassage:
for (as I told you) these were the three parts of the Apostles Ambassage:
c-acp (c-acp pns11 vvd pn22) d vbdr dt crd n2 pp-f dt n2 n1:
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To preach the Law first, that it might be a Schoole-master to bring us to Christ:
To preach the Law First, that it might be a Schoolmaster to bring us to christ:
pc-acp vvi dt n1 ord, cst pn31 vmd vbi dt n1 pc-acp vvi pno12 p-acp np1:
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And then to preach Iustification by Christ: Thirdly, to preach Sanctification.
And then to preach Justification by christ: Thirdly, to preach Sanctification.
cc av pc-acp vvi n1 p-acp np1: ord, pc-acp vvi n1.
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Now we have chosen this Text as a ground for the last, having finished the two former.
Now we have chosen this Text as a ground for the last, having finished the two former.
av pns12 vhb vvn d n1 p-acp dt n1 p-acp dt ord, vhg vvn dt crd j.
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We will shew you in a word how it depends upon what goes before, that you may see the scope of the Apostle in these words.
We will show you in a word how it depends upon what Goes before, that you may see the scope of the Apostle in these words.
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In the thirteenth and fourteenth verses of this Chapter, the Apostle tells them that hee was ill used by them;
In the thirteenth and fourteenth Verses of this Chapter, the Apostle tells them that he was ill used by them;
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Some of you (saith hee) thinke we are no better than out of our wits. some of you (Says he) think we Are no better than out of our wits.
d pp-f pn22 (vvz pns31) vvb pns12 vbr dx jc cs av pp-f po12 n2.
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It is no matter, whether we are in our wits, or out of our wits,
It is no matter, whither we Are in our wits, or out of our wits,
pn31 vbz dx n1, cs pns12 vbr p-acp po12 n2, cc av pp-f po12 n2,
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yet we must goe through the worke of the Ministery, of the Gospell committed to us for Christs sake, that is, wee looke not to you, It is the love of Christ that constraineth us, we can doe no otherwise.
yet we must go through the work of the Ministry, of the Gospel committed to us for Christ sake, that is, we look not to you, It is the love of christ that constrains us, we can do no otherwise.
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When he had said this, hee gives the reason, why the love of Christ carried him along to doe his duty,
When he had said this, he gives the reason, why the love of christ carried him along to do his duty,
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whether he had wages or not, whether he had good report or not yet for the love of Christ he did it:
whither he had wages or not, whither he had good report or not yet for the love of christ he did it:
cs pns31 vhd n2 cc xx, cs pns31 vhd j n1 cc xx av p-acp dt n1 pp-f np1 pns31 vdd pn31:
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For (saith he) we thus judge, that if one died for all, then were all dead, that they that live should not henceforth live to themselves,
For (Says he) we thus judge, that if one died for all, then were all dead, that they that live should not henceforth live to themselves,
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but to him that died for them: but to him that died for them:
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As if hee had said, Is there not reason that wee should thus neglect our selves for Christ, seeing hee died for this end, that wee should no longer live to our selves,
As if he had said, Is there not reason that we should thus neglect our selves for christ, seeing he died for this end, that we should not longer live to our selves,
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but to him, that is, he hath bought us at a deare rate;
but to him, that is, he hath bought us At a deer rate;
cc-acp p-acp pno31, cst vbz, pns31 vhz vvn pno12 p-acp dt j-jn n1;
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therefore we should no longer make our selves our end, but we must live to him, wee must thinke what Christ would have us doe, what worke he will set us about.
Therefore we should no longer make our selves our end, but we must live to him, we must think what christ would have us do, what work he will Set us about.
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Now when he had said this, hee insisteth in one particular, wherein he shewed that he did not live to himselfe, but to Christ:
Now when he had said this, he insisteth in one particular, wherein he showed that he did not live to himself, but to christ:
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Wherefore, henceforth we know no man after the flesh ;Wherefore, henceforth we know no man After the Flesh;
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no not Christ himselfe, that is, we doe not regard any man for any outward respects, we do not magnifie any man for any outward honour and excellencie that he hath.
no not christ himself, that is, we do not regard any man for any outward respects, we do not magnify any man for any outward honour and excellency that he hath.
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Againe, we doe not vilifie any man for the want of any outward excellencies, but we magnifie every man as hee excels in grace:
Again, we do not vilify any man for the want of any outward excellencies, but we magnify every man as he excels in grace:
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yea, Christ himselfe, though hee had outward excellencies, as other men, yet we love him now only in spirituall respects, as he is our Mediatour;
yea, christ himself, though he had outward excellencies, as other men, yet we love him now only in spiritual respects, as he is our Mediator;
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we behold now every thing according to the Spirit. Now, when he had gone thus farre, he drawes this conclusion.
we behold now every thing according to the Spirit. Now, when he had gone thus Far, he draws this conclusion.
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Therefore if any man be in Christ, let him bee a new Creature. : As if he should say, this is a consequence that must needs follow.Therefore if any man be in christ, let him be a new Creature.: As if he should say, this is a consequence that must needs follow.
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If this bee true that Christ died, that every man that lives should live to him;
If this be true that christ died, that every man that lives should live to him;
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then if any man will have part in Christ, if any man thinke he have any interest in him to be justified by him, he must be another man than he was before, he must be a new Creature, hee must know no man nor thing after the flesh, he must live to the Lord,
then if any man will have part in christ, if any man think he have any Interest in him to be justified by him, he must be Another man than he was before, he must be a new Creature, he must know no man nor thing After the Flesh, he must live to the Lord,
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and not to himselfe, in all things.
and not to himself, in all things.
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So that now hee drawes it from himselfe, and raiseth it to a more high and generall conclusion:
So that now he draws it from himself, and Raiseth it to a more high and general conclusion:
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It is required, saith he, of every man living, that, if he be in Christ, hee must be a new Creature, that is, hee must put off himselfe altogether, he must be no more the same man he was, hee must lay aside himselfe,
It is required, Says he, of every man living, that, if he be in christ, he must be a new Creature, that is, he must put off himself altogether, he must be no more the same man he was, he must lay aside himself,
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and put on Christ Iesus, he must be made like him.
and put on christ Iesus, he must be made like him.
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We will not stand longer to open the words, because wee shall doe that in the handling of the severall points that shall be delivered to you out of them.
We will not stand longer to open the words, Because we shall do that in the handling of the several points that shall be Delivered to you out of them.
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And first wee will take this plaine point that the words afford us. That Sanctification must needs follow Iustification.
And First we will take this plain point that the words afford us. That Sanctification must needs follow Justification.
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Or, if you will, take it in the words that are laid downe in the Text, Whosoever is in Christ, that is, whosoever will be justified by Christ, must have a new Nature created in him by God,
Or, if you will, take it in the words that Are laid down in the Text, Whosoever is in christ, that is, whosoever will be justified by christ, must have a new Nature created in him by God,
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for that is the meaning of it, whosoever is in Christ, must be made a new man, he must have another Nature, which is created in him by GOD, that is, intimated by this word Creature.
for that is the meaning of it, whosoever is in christ, must be made a new man, he must have Another Nature, which is created in him by GOD, that is, intimated by this word Creature.
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Now in the handling of this point, we will doe these two things:
Now in the handling of this point, we will do these two things:
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First, we will shew how Sanctification ariseth from Iustification, because that is the main scope for which we chose this Text. Secondly, wee will shew you the reasons why they are inseparable,
First, we will show how Sanctification arises from Justification, Because that is the main scope for which we chosen this Text. Secondly, we will show you the Reasons why they Are inseparable,
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why the one must needs follow the other, and then further open this doctrine to you, that whosoever is in Christ, must have a new Nature created in him by God.
why the one must needs follow the other, and then further open this Doctrine to you, that whosoever is in christ, must have a new Nature created in him by God.
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The first thing that we have to do is to shew you how Sanctification ariseth from Iustification, and it hath a double rise.
The First thing that we have to do is to show you how Sanctification arises from Justification, and it hath a double rise.
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The one is from the Spirit that is infused into us presently after we are justified,
The one is from the Spirit that is infused into us presently After we Are justified,
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or at the same time, only there is a difference in the order of Nature.
or At the same time, only there is a difference in the order of Nature.
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Secondly, it ariseth from some actions wrought in the minde, whereby a man comes to this conclusion;
Secondly, it arises from Some actions wrought in the mind, whereby a man comes to this conclusion;
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If Christ have accepted me for his, if he be mine, and will justifie me, and free me from my sinnes, then I will serve him in all things.
If christ have accepted me for his, if he be mine, and will justify me, and free me from my Sins, then I will serve him in all things.
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For the first, as soone as any man hath taken Christ, and received that Righteousnesse of his by faith, there is an union betweene Christ and him,
For the First, as soon as any man hath taken christ, and received that Righteousness of his by faith, there is an Union between christ and him,
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and upon this union the Spirit of Christ is shed into him, Gal. 4.6. Because you are sonnes, God hath set the Spirit of his Sonne into you ;
and upon this Union the Spirit of christ is shed into him, Gal. 4.6. Because you Are Sons, God hath Set the Spirit of his Son into you;
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that is, as soone as you receive him, you have the same Spirit sent into your hearts that dwells in Christ: and so Gal. 5.2. Received you the Spirit by the workes of the Law, or by the hearing of faith preached ;
that is, as soon as you receive him, you have the same Spirit sent into your hearts that dwells in christ: and so Gal. 5.2. Received you the Spirit by the works of the Law, or by the hearing of faith preached;
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that is, by hearing the doctrine of faith: I say as soone as a man is justified, he receives the Spirit. So likewise, Rom. 8.9.
that is, by hearing the Doctrine of faith: I say as soon as a man is justified, he receives the Spirit. So likewise, Rom. 8.9.
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You are not in the flesh, but in the Spirit, &c. and he that hath not the Spirit of Christ is none of his, that is,You Are not in the Flesh, but in the Spirit, etc. and he that hath not the Spirit of christ is none of his, that is,
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as soone as we are justified, God sends the Spirit of his Sonne into us, and if any man have not the Spirit of Christ, he is not yet justified.
as soon as we Are justified, God sends the Spirit of his Son into us, and if any man have not the Spirit of christ, he is not yet justified.
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And the like you have Rom. 6.2. when some had made this objection, If grace abound, why doe we not sinne the more, that grace may more abound? The Apostle saith, It is impossible that those that are dead to sinne, should live any longer therein ;
And the like you have Rom. 6.2. when Some had made this objection, If grace abound, why do we not sin the more, that grace may more abound? The Apostle Says, It is impossible that those that Are dead to sin, should live any longer therein;
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as if he should say, Set aside all your carnall reasonings, it is impossible for him that is dead to sinne, to live yet therein;
as if he should say, Set aside all your carnal reasonings, it is impossible for him that is dead to sin, to live yet therein;
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how can he? as if he should say, Whosoever is in Christ, the Spirit of Christ is sent into his heart, that mortifies sin so, that he cannot live any more in it, there is such a change wrought in him, hee is a new Creature, if hee be once in Christ;
how can he? as if he should say, Whosoever is in christ, the Spirit of christ is sent into his heart, that Mortifies since so, that he cannot live any more in it, there is such a change wrought in him, he is a new Creature, if he be once in christ;
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that is the first rise, as soone as we are justified the Spirit of Christ is sent into our hearts.
that is the First rise, as soon as we Are justified the Spirit of christ is sent into our hearts.
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But is not the Spirit sent into our hearts before, when he workes faith? But is not the Spirit sent into our hearts before, when he works faith?
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It is true, but the meaning is, when wee are once in Christ, the Spirit of Sanctification is shed more plentifully, It is true, but the meaning is, when we Are once in christ, the Spirit of Sanctification is shed more plentifully,
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and in a greater degree than before, for there is a certaine work of the Spirit that begetteth faith,
and in a greater degree than before, for there is a certain work of the Spirit that begetteth faith,
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and the same worke of the Spirit, in its time, begetteth the degrees of Sanctification.
and the same work of the Spirit, in its time, begetteth the Degrees of Sanctification.
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But now, that this may not be in notion only, we will shew you, how the Spirit workes this, that you may not think these to be things carried in clouds,
But now, that this may not be in notion only, we will show you, how the Spirit works this, that you may not think these to be things carried in Clouds,
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and to have place only in our understandings, but that you may know it in the experience, that every man finds in himselfe, that after hee hath taken Christ, there is indeed such a Spirit shed into his heart that changeth him.
and to have place only in our understandings, but that you may know it in the experience, that every man finds in himself, that After he hath taken christ, there is indeed such a Spirit shed into his heart that changes him.
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For the understanding of this, know, that when wee come to invite men to come into Christ (as it is all our businesse to invite men to the marriage) all the world stands out,
For the understanding of this, know, that when we come to invite men to come into christ (as it is all our business to invite men to the marriage) all the world Stands out,
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and every man gives that answer that they did in the Gospell, they have bought farmes, and married wives;
and every man gives that answer that they did in the Gospel, they have bought farms, and married wives;
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every man is so set on these outward things that his carnall heart carrieth him to, that they will not hearken to us,
every man is so Set on these outward things that his carnal heart Carrieth him to, that they will not harken to us,
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so that we may preach in vaine:
so that we may preach in vain:
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you see to how many Christ himselfe preached in vaine, and the Apostles had preached in vaine,
you see to how many christ himself preached in vain, and the Apostles had preached in vain,
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if there had been no more than their owne preaching.
if there had been no more than their own preaching.
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So likewise, now the Spirit is sent into the hearts of men, that when wee come and invite men to come into Christ, the Spirit also secretly compels them to come in.
So likewise, now the Spirit is sent into the hearts of men, that when we come and invite men to come into christ, the Spirit also secretly compels them to come in.
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Wee are indeed bidden to compell men to come in, but unlesse there bee another compeller, that is,
we Are indeed bidden to compel men to come in, but unless there be Another compeller, that is,
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except there be the Spirit within to doe it, the worke is not done, unlesse there be two compellers at the same time, the Holy Ghost within preaching to your hearts,
except there be the Spirit within to do it, the work is not done, unless there be two compellers At the same time, the Holy Ghost within preaching to your hearts,
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when we preach to your eares;
when we preach to your ears;
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except there be two callers, that when wee call men, the Lord send his Spirit to call you too, it is in vaine:
except there be two callers, that when we call men, the Lord send his Spirit to call you too, it is in vain:
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And that you may understand this, you must know that it is as hard a thing to move a man to leave his pleasures,
And that you may understand this, you must know that it is as hard a thing to move a man to leave his pleasures,
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and divers lusts, and his vaine conversation, as to turne the whole course of nature (which I call the instinct that God hath put into every creature, to move that way that it goeth,
and diverse Lustiest, and his vain Conversation, as to turn the Whole course of nature (which I call the instinct that God hath put into every creature, to move that Way that it Goes,
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as the water to move downward, and the fire to goe upward:) Thinke with your selves now,
as the water to move downward, and the fire to go upward:) Think with your selves now,
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whether there must not be an Almighty Power to turne the course of nature;
whither there must not be an Almighty Power to turn the course of nature;
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because the heart of man naturally goes downward to sinne, it descends downward with the same propensity, it hath the same NONLATINALPHABET,
Because the heart of man naturally Goes downward to sin, it descends downward with the same propensity, it hath the same,
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as we call it, the same forwardnesse and pronenesse to evill that any naturall thing hath to goe the course, that is naturall to it.
as we call it, the same forwardness and proneness to evil that any natural thing hath to go the course, that is natural to it.
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Now unlesse there be an Almighty Power to turne this course of Nature, no man will ever come to Christ.
Now unless there be an Almighty Power to turn this course of Nature, no man will ever come to christ.
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As for example, That rectitude of Gods Image, that is expressed in the Word, come to experience,
As for Exampl, That rectitude of God's Image, that is expressed in the Word, come to experience,
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and looke upon every mans heart living, and see whether it be not quite contrary to it in all things,
and look upon every men heart living, and see whither it be not quite contrary to it in all things,
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even as contrary as the motion of the stone is from ascending towards the heavens, but when the Spirit commeth he turneth this course of Nature.
even as contrary as the motion of the stone is from ascending towards the heavens, but when the Spirit comes he turns this course of Nature.
av c-acp j-jn c-acp dt n1 pp-f dt n1 vbz p-acp vvg p-acp dt n2, cc-acp c-crq dt n1 vvz pns31 vvz d n1 pp-f n1.
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Now when wee come to doe this, doe you thinke that any man in the world is able to worke it in the hearts of men? It is true, a man may goe thus farre;
Now when we come to do this, do you think that any man in the world is able to work it in the hearts of men? It is true, a man may go thus Far;
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It is possible for a King, or for a man in authority, to set preferments on the one side,
It is possible for a King, or for a man in Authority, to Set preferments on the one side,
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and punishments on the other, to make a man to doe much, or to suffer much,
and punishments on the other, to make a man to do much, or to suffer much,
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but all this while here is but a turning of the actions of men, but to turne the inclinations of mans heart, it is proper only to God, man is not able to doe it in any particular:
but all this while Here is but a turning of the actions of men, but to turn the inclinations of men heart, it is proper only to God, man is not able to do it in any particular:
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If a mans heart be set upon covetousnesse, Christ saith it is impossible all the men in the world can change his heart:
If a men heart be Set upon covetousness, christ Says it is impossible all the men in the world can change his heart:
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But put the case a man could doe it (as no man can) if he could turne a mans heart, it would be but in a particular or two,
But put the case a man could do it (as no man can) if he could turn a men heart, it would be but in a particular or two,
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but to turne the whole frame of the heart, to make a generall change, to make him another man, another Creature:
but to turn the Whole frame of the heart, to make a general change, to make him Another man, Another Creature:
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It is impossible for any man in the world to doe it.
It is impossible for any man in the world to do it.
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Or, put the case he could doe so, it must be after long reasoning, but to do it upon the sudden,
Or, put the case he could do so, it must be After long reasoning, but to do it upon the sudden,
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and at one Sermon, as the Spirit sometimes doth, to take one word, and by it to change the heart of man, it must needs be the worke of an Almighty Power.
and At one Sermon, as the Spirit sometime does, to take one word, and by it to change the heart of man, it must needs be the work of an Almighty Power.
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Therefore in the 2 Cor. 3. Chap. and the last verse, when the Apostle speakes of this great change, he saith,
Therefore in the 2 Cor. 3. Chap. and the last verse, when the Apostle speaks of this great change, he Says,
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when we reade or heare the Word, we see there the Image of God, as one seeth his face in a glasse, and are changed into it from glory to glory, that is, from one glorious degree to another:
when we read or hear the Word, we see there the Image of God, as one sees his face in a glass, and Are changed into it from glory to glory, that is, from one glorious degree to Another:
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But how is this done? It is done, saith he, by the Spirit of the Lord.
But how is this done? It is done, Says he, by the Spirit of the Lord.
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As if he should say, It is impossible for a man to be turned into the glorious Image of God,
As if he should say, It is impossible for a man to be turned into the glorious Image of God,
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and not by the Spirit of God.
and not by the Spirit of God.
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A man may as well say, I will make a clod of earth a shining Starre,
A man may as well say, I will make a clod of earth a shining Star,
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as to say he can make the carnall and dead heart of man to be like the Image of God:
as to say he can make the carnal and dead heart of man to be like the Image of God:
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It must be the Spirit of God himselfe that must doe it, it is a work above Nature:
It must be the Spirit of God himself that must do it, it is a work above Nature:
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It is therefore done by the Spirit, which doth so enlighten the understanding, and so bow the will, that whereas before there was in man such a strong appetite, such a strong propensity to ill, such a strong inclination that would over-weigh all the reasons that could be brought to the contrary,
It is Therefore done by the Spirit, which does so enlighten the understanding, and so bow the will, that whereas before there was in man such a strong appetite, such a strong propensity to ill, such a strong inclination that would overweigh all the Reasons that could be brought to the contrary,
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when the Spirit hath wrought this work, there is such a contrary inclination, such a propensnesse to God,
when the Spirit hath wrought this work, there is such a contrary inclination, such a propenseness to God,
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and to that which is good, that it over-ballanceth all the temptations that the world, the flesh,
and to that which is good, that it overbalanceth all the temptations that the world, the Flesh,
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and the Devill can lay against it.
and the devil can lay against it.
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Is not this a mighty Power that must doe this, that whereas there was in a man before such a strong inclination to sin, there is a disposition so contrary now, such a desire wrought in him, such a strong impression that carries him to God, to Christ,
Is not this a mighty Power that must do this, that whereas there was in a man before such a strong inclination to since, there is a disposition so contrary now, such a desire wrought in him, such a strong impression that carries him to God, to christ,
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and to holinesse, that let all the reasons in the world be brought to the contrary, they cannot keepe him off.
and to holiness, that let all the Reasons in the world be brought to the contrary, they cannot keep him off.
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But, you will say these things that you speak are wonderfull things, how shall we have this wrought in us? But, you will say these things that you speak Are wonderful things, how shall we have this wrought in us?
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By being in Christ this wonder is wrought in us, when a man is once ingrafted into Christ, By being in christ this wonder is wrought in us, when a man is once ingrafted into christ,
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when hee hath once received him, this great worke is wrought in him in his heart, hee is made a new Creature.
when he hath once received him, this great work is wrought in him in his heart, he is made a new Creature.
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But if you adde to this the second way of raising this Sanctification from our Iustification,
But if you add to this the second Way of raising this Sanctification from our Justification,
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then you will understand it yet more fully and distinctly.
then you will understand it yet more Fully and distinctly.
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There are certaine actions wrought in our soules, by which this Sanctification followes Iustification, and those are these.
There Are certain actions wrought in our Souls, by which this Sanctification follows Justification, and those Are these.
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First, when a man seeth great reason for it, for when a man is once convinced of a thing, that it is best for him to doe it,
First, when a man sees great reason for it, for when a man is once convinced of a thing, that it is best for him to do it,
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and takes a resolution to him to performe it.
and Takes a resolution to him to perform it.
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Now when a man hath beene humbled, and knoweth what sinne is, when he hath had his heart prepared,
Now when a man hath been humbled, and Knoweth what sin is, when he hath had his heart prepared,
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when he comes in once to take Christ, that is, when he seeth his owne basenesse, and Christs excellencie;
when he comes in once to take christ, that is, when he sees his own baseness, and Christ excellency;
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what he was without Christ, and what he hath by Christ, that when he expected nothing but death,
what he was without christ, and what he hath by christ, that when he expected nothing but death,
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then the Gospell came and said, Thou shalt live:
then the Gospel Come and said, Thou shalt live:
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when he seeth that Christ deales with him after this manner, then hee thinkes surely, It is good reason that I should serve him,
when he sees that christ deals with him After this manner, then he thinks surely, It is good reason that I should serve him,
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before indeed we thinke his service to be an hard service, and we doe with him,
before indeed we think his service to be an hard service, and we do with him,
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as people that are under a tyrannous King, they refuse to obey such an one; so doth all the world with Iesus Christ;
as people that Are under a tyrannous King, they refuse to obey such an one; so does all the world with Iesus christ;
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they thinke his Law to be an hard Law written with bloud, and they thinke him to be an hard Governour, such a King as they know not how to be subject unto:
they think his Law to be an hard Law written with blood, and they think him to be an hard Governor, such a King as they know not how to be Subject unto:
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But when a man is once convinced by the Spirit, when he sees reason for it,
But when a man is once convinced by the Spirit, when he sees reason for it,
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when he is perswaded that Christ will governe him for his wealth, that Christ hath suffered for him,
when he is persuaded that christ will govern him for his wealth, that christ hath suffered for him,
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and freed him from the wrath of God, then hee thinkes thus;
and freed him from the wrath of God, then he thinks thus;
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There is reason that I should suffer him to rule over me, and when a man seeth reason for it, he comes then willingly to submit himselfe to Christ.
There is reason that I should suffer him to Rule over me, and when a man sees reason for it, he comes then willingly to submit himself to christ.
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This is the worke of the Spirit, whereby he perswades a man that there is reason for it,
This is the work of the Spirit, whereby he persuades a man that there is reason for it,
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and it is attributed to the Spirit. Iohn 16 The Spirit convinceth of Sinne, of Righteousnesse, and of Iudgement ;
and it is attributed to the Spirit. John 16 The Spirit Convinces of Sin, of Righteousness, and of Judgement;
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that is, it shewes us that we are sinfull, and that there is a Righteousnesse in Christ to heale that.
that is, it shows us that we Are sinful, and that there is a Righteousness in christ to heal that.
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And thirdly, it convinceth us that there is reason for it, why we should serve God in Sanctification and Iudgement.
And Thirdly, it Convinces us that there is reason for it, why we should serve God in Sanctification and Judgement.
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The meaning of the word, He shall convince, is that the Spirit shewes us reason why we should embrace Sanctification,
The meaning of the word, He shall convince, is that the Spirit shows us reason why we should embrace Sanctification,
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and serve the Lord in all things:
and serve the Lord in all things:
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Now when the heart of man is brought to this, to see reason and equity in this,
Now when the heart of man is brought to this, to see reason and equity in this,
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then a man takes resolution to cleave to Christ, to serve him.
then a man Takes resolution to cleave to christ, to serve him.
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Secondly, as he deales with the reason, so he doth likewise with the affections, for he begets love in us, which love sanctifieth us, it sets us on worke, Secondly, as he deals with the reason, so he does likewise with the affections, for he begets love in us, which love Sanctifieth us, it sets us on work,
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and turnes the whole heart, as the Rudder turnes the Ship, for it sits in the sterne of a mans Soule,
and turns the Whole heart, as the Rudder turns the Ship, for it sits in the stern of a men Soul,
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and the reason (that when we are justified we love Christ) is, because when as before a man magnified himselfe, setting himselfe at an high rate,
and the reason (that when we Are justified we love christ) is, Because when as before a man magnified himself, setting himself At an high rate,
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like a virgin that is coy and curious, thinking no man good enough for her: now the Law comming and convincing him of the need he stands in of CHRIST,
like a Virgae that is coy and curious, thinking no man good enough for her: now the Law coming and convincing him of the need he Stands in of CHRIST,
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and shewing him what he is in himselfe, he is hereupon content to marry with the Lord Christ:
and showing him what he is in himself, he is hereupon content to marry with the Lord christ:
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Nay further, the Spirit of God not only shews him the need that hee stands in of an husband, he being not under covert,
Nay further, the Spirit of God not only shows him the need that he Stands in of an husband, he being not under covert,
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and deepely in debt, the whole weight of his debt lying on himselfe, but it goes further,
and deeply in debt, the Whole weight of his debt lying on himself, but it Goes further,
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and shewes him the beautie of Christ, as Ioh. 14.21. To him that loves me I will manifest my selfe ;
and shows him the beauty of christ, as John 14.21. To him that loves me I will manifest my self;
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that is, I will declare my beauty, and when the Spirit shewes Christ to the Soule, it makes it in love with him.
that is, I will declare my beauty, and when the Spirit shows christ to the Soul, it makes it in love with him.
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We may shew him to you an hundred times over, and yet beget not this affection in you,
We may show him to you an hundred times over, and yet beget not this affection in you,
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but the Spirits shewing is effectuall to that end, and when you love him, you must needs please him in all things, it being the care of the married wife to please the husband.
but the Spirits showing is effectual to that end, and when you love him, you must needs please him in all things, it being the care of the married wife to please the husband.
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So that when the heart is prepared by humiliation, and takes Christ, love is wrought in the Soule, and love sanctifies;
So that when the heart is prepared by humiliation, and Takes christ, love is wrought in the Soul, and love Sanctifies;
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for Sanctification is nothing else but a setting our selves apart from common uses, and keeping of the heart close to God, making it peculiar to him,
for Sanctification is nothing Else but a setting our selves apart from Common uses, and keeping of the heart close to God, making it peculiar to him,
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and this love makes us to doe:
and this love makes us to do:
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when the wife loves the husband, shee will be his altogether, she will be only to him, she will be divorced from all Adulterers,
when the wife loves the husband, she will be his altogether, she will be only to him, she will be divorced from all Adulterers,
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and have nothing to doe with them; and thus the Lord deales with the affections.
and have nothing to do with them; and thus the Lord deals with the affections.
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Thirdly, there is wrought not only a love to the Lord, but a perswasion that it is good for our selves to serve him in holinesse:
Thirdly, there is wrought not only a love to the Lord, but a persuasion that it is good for our selves to serve him in holiness:
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Indeed many times, to satisfie our affections, we love a thing too much, though wee doe not thinke our selves gainers thereby,
Indeed many times, to satisfy our affections, we love a thing too much, though we do not think our selves gainers thereby,
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but in this matter the Lord perswades us, that it is best for our selves to sanctifie him in all things, to draw neere unto him, to sanctifie his Name in our hearts;
but in this matter the Lord persuades us, that it is best for our selves to sanctify him in all things, to draw near unto him, to sanctify his Name in our hearts;
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so that now not only love to Christ, but even selfe-love also is set on worke to the making us New Creatures;
so that now not only love to christ, but even Self-love also is Set on work to the making us New Creatures;
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for the wayes of God are propounded as good and profitable, and pleasing things, and when the heart lookes on them, it sees them as good for it selfe,
for the ways of God Are propounded as good and profitable, and pleasing things, and when the heart looks on them, it sees them as good for it self,
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so that the heart turnes towards them (as it cannot but doe to every thing that it apprehends to be good and profitable to it.
so that the heart turns towards them (as it cannot but do to every thing that it apprehends to be good and profitable to it.
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So that when the Holy Ghost shall perswade a man that it is best for himselfe, that he shall best provide for himselfe every way, by taking Christ, hee cannot choose but come in,
So that when the Holy Ghost shall persuade a man that it is best for himself, that he shall best provide for himself every Way, by taking christ, he cannot choose but come in,
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when hee shall see it is best for him to goe to the Citie of refuge, that he cannot live else,
when he shall see it is best for him to go to the city of refuge, that he cannot live Else,
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and that if he comes there he shall have life, and not only life, but a kingdome too,
and that if he comes there he shall have life, and not only life, but a Kingdom too,
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and that the way that leads thereto is grace and holinesse; hee will goe, and goe fast enough.
and that the Way that leads thereto is grace and holiness; he will go, and go fast enough.
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When a man is perswaded, Christ is the Citie of Refuge, to whom I must go, else I cannot be safe,
When a man is persuaded, christ is the city of Refuge, to whom I must go, Else I cannot be safe,
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and that the way to him is to be a new Creature ; this makes him to goe on, and willingly too, for it is out of selfe-love.
and that the Way to him is to be a new Creature; this makes him to go on, and willingly too, for it is out of Self-love.
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Againe, when a man is justified and hath taken Christ, there is bred in him an holy Ingenuitie which makes him so thankfull to Christ, that hee is ashamed to joyne Christ with any sinne: As Rom. 6.21. What profit had yee in those things whereof yee are now ashamed ; Again, when a man is justified and hath taken christ, there is bred in him an holy Ingenuity which makes him so thankful to christ, that he is ashamed to join christ with any sin: As Rom. 6.21. What profit had ye in those things whereof ye Are now ashamed;
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you are now ashamed to commit them any more.
you Are now ashamed to commit them any more.
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A man will thinke it now an unreasonable thing, that Christ should doe so much for him, be crucified for him,
A man will think it now an unreasonable thing, that christ should do so much for him, be Crucified for him,
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and so give him life, being before dead men, that he should take flesh for the remission of his sins,
and so give him life, being before dead men, that he should take Flesh for the remission of his Sins,
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and that he, in recompence of this kindnesse, should serve his lusts. Therefore he reasons, as Ioseph did with his Mistresse;
and that he, in recompense of this kindness, should serve his Lustiest. Therefore he Reasons, as Ioseph did with his Mistress;
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Shall I doe this, and so sinne against God, and my Master, he hath committed all to me ;Shall I do this, and so sin against God, and my Master, he hath committed all to me;
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hee hath done thus much for me, and shall I thus requite him? And as Nathan taught David to reason, Hath the Lord made thee King over Israel, and done thus and thus for thee,
he hath done thus much for me, and shall I thus requite him? And as Nathan taught David to reason, Hath the Lord made thee King over Israel, and done thus and thus for thee,
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and wilt thou serve him thus? So that I say there is an holy Ingenuity bred in us, whereby out of thankfulnesse wee will shun whatsoever may offend him.
and wilt thou serve him thus? So that I say there is an holy Ingenuity bred in us, whereby out of thankfulness we will shun whatsoever may offend him.
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Besides this, we are taught that we sustaine another person, and every man desires to maintaine the dignity of the person hee sustaines.
Beside this, we Are taught that we sustain Another person, and every man Desires to maintain the dignity of the person he sustains.
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When a man is once in Christ, he thinkes not the courses he lived in before, to be sutable to the condition he is now in.
When a man is once in christ, he thinks not the courses he lived in before, to be suitable to the condition he is now in.
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Therefore the Apostle reasons, 1 Pet. 1.14. Fashion your selves no longer after the lusts of your former Ignorance, but be holy, as he is holy ;
Therefore the Apostle Reasons, 1 Pet. 1.14. Fashion your selves no longer After the Lustiest of your former Ignorance, but be holy, as he is holy;
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that is, if you take your selves to be in Christ, and that you be come unto God, admit not any more those lusts, which though they suted with your former (yet not with this condition) he reasons as Nehemiah did, Shall such a man as I doe this?
that is, if you take your selves to be in christ, and that you be come unto God, admit not any more those Lustiest, which though they suited with your former (yet not with this condition) he Reasons as Nehemiah did, Shall such a man as I do this?
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Lastly, which is the chiefest reason of all, As soone as a man hath taken Christ, Lastly, which is the chiefest reason of all, As soon as a man hath taken christ,
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and is justified, there is a strong impression made upon his Soule, by which he is caused to cleave unto him,
and is justified, there is a strong impression made upon his Soul, by which he is caused to cleave unto him,
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and to long after him, as the Iron doth after the Load-stone, that cannot bee at rest untill it hath attained it.
and to long After him, as the Iron does After the Loadstone, that cannot be At rest until it hath attained it.
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A man shall set himselfe in the wayes of God, though it were but to give satisfaction to the desires of his Soule.
A man shall Set himself in the ways of God, though it were but to give satisfaction to the Desires of his Soul.
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And indeed, were it not for this, wee should not serve the Lord; this makes us New Creatures:
And indeed, were it not for this, we should not serve the Lord; this makes us New Creatures:
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I say, there is a strong inclination in every man that is justified, that he can doe no lesse than serve the LORD even to satisfie that.
I say, there is a strong inclination in every man that is justified, that he can do no less than serve the LORD even to satisfy that.
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For example, when Eliah had called Elishah, hee could not choose but follow him, all the reasons in the world could not keep him back:
For Exampl, when Elijah had called Elishah, he could not choose but follow him, all the Reasons in the world could not keep him back:
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At the time when he cast his mantle on him, there was an impression made on him;
At the time when he cast his mantle on him, there was an impression made on him;
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as when Christ said to Levi, and Peter, and Andrew, and the rest, follow me, their profits,
as when christ said to Levi, and Peter, and Andrew, and the rest, follow me, their profits,
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and nets, and fathers were nothing, they needed no more perswasion, for there was a secret impression made upon their hearts together with Christs Word,
and nets, and Father's were nothing, they needed no more persuasion, for there was a secret impression made upon their hearts together with Christ Word,
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and to satisfie that they must needs follow him.
and to satisfy that they must needs follow him.
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Such an impression as this, was made on the heart of Ruth to follow Naomi, you know how she put her to it,
Such an impression as this, was made on the heart of Ruth to follow Naomi, you know how she put her to it,
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but Ruth would not goe backe for she loved her, and therefore nothing but death should separate them.
but Ruth would not go back for she loved her, and Therefore nothing but death should separate them.
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And the same was in Iacob to Rachel, seven yeeres, and seven yeeres service, the length of time and hardnesse of labour could not keep him from his Vncles house,
And the same was in Iacob to Rachel, seven Years, and seven Years service, the length of time and hardness of labour could not keep him from his Uncle's house,
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nor drive him off, such a strong desire was planted in his heart towards her:
nor drive him off, such a strong desire was planted in his heart towards her:
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and such a desire is planted in the heart of every Christian that is justified, a strong Instinct (as I may call it) a strong affection after Iesus Christ,
and such a desire is planted in the heart of every Christian that is justified, a strong Instinct (as I may call it) a strong affection After Iesus christ,
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and he must needs goe on in the wayes of Sanctification, seeing there is no other way to satisfie himselfe.
and he must needs go on in the ways of Sanctification, seeing there is no other Way to satisfy himself.
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So that putting all this together, when a man shall see such reason for holinesse,
So that putting all this together, when a man shall see such reason for holiness,
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when he shall have affections of delight therein, of love thereto, when he shall see it best for him,
when he shall have affections of delight therein, of love thereto, when he shall see it best for him,
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and that it is impossible hee should have the Lord Iesus Christ (whom he so much desires) if he serve him not in the duties of Sanctification, he must needs come to a fixed resolution, I will be another man,
and that it is impossible he should have the Lord Iesus christ (whom he so much Desires) if he serve him not in the duties of Sanctification, he must needs come to a fixed resolution, I will be Another man,
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and runne another course, I will change my life altogether, I will serve him in holinesse,
and run Another course, I will change my life altogether, I will serve him in holiness,
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and in the duties of new obedience.
and in the duties of new Obedience.
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And after this manner doth Sanctification arise from Iustification? first from a worke of the Spirit,
And After this manner does Sanctification arise from Justification? First from a work of the Spirit,
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and then by all these passages that goe thorow the minde of a man, which though they be not marked distinctly,
and then by all these passages that go thorough the mind of a man, which though they be not marked distinctly,
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yet are truely in the heart. And so much for the first point.
yet Are truly in the heart. And so much for the First point.
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Now we will come to the second, which is, That Iustification and Sanctification are inseparable, they cannot bee disjoyned. Now we will come to the second, which is, That Justification and Sanctification Are inseparable, they cannot be disjoined.
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But you will say, this is a point that needs no proving, I would (my Brethren) it did not, I would that men were perswaded of the truth of it,
But you will say, this is a point that needs no proving, I would (my Brothers) it did not, I would that men were persuaded of the truth of it,
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but we may see by the lives of men that they are not perswaded of it,
but we may see by the lives of men that they Are not persuaded of it,
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for their lives be loose, and they thinke, that if they can call on Christ in the day of death,
for their lives be lose, and they think, that if they can call on christ in the day of death,
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and cry for pardon, it will be enough, and that without such strictnesse a man may be saved.
and cry for pardon, it will be enough, and that without such strictness a man may be saved.
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Therefore, to make it cleare to you, you must remember this as a ground: Therefore, to make it clear to you, you must Remember this as a ground:
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No man can be saved by the second Adam, except hee bee borne of the second Adam: As no man could be condemned by the first Adam, that was not borne of the first Adam ;
No man can be saved by the second Adam, except he be born of the second Adam: As no man could be condemned by the First Adam, that was not born of the First Adam;
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for the reason why all mens natures are corrupted is, because all are borne of him.
for the reason why all men's nature's Are corrupted is, Because all Are born of him.
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If a man were created and did not descend by generation from him, he should be free from Sinne,
If a man were created and did not descend by generation from him, he should be free from Sin,
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and so could not be condemned, but comming out of his loynes, puts us into a condition of condemnation:
and so could not be condemned, but coming out of his loins, puts us into a condition of condemnation:
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And so on the other side, except you be borne of the second Adam, you shall not be saved;
And so on the other side, except you be born of the second Adam, you shall not be saved;
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What is that? You must be made New Creatures, Ioh. 1.12. As many as received him he made the sonnes of God:
What is that? You must be made New Creatures, John 1.12. As many as received him he made the Sons of God:
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What is that a meere title? No, verse the thirteenth, They are borne not of bloud,
What is that a mere title? No, verse the thirteenth, They Are born not of blood,
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nor of the will of the flesh, nor of the will of man, but of the will of God. nor of the will of the Flesh, nor of the will of man, but of the will of God.
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that is, they are borne of the second Adam: and Ioh. 3.5. Whosoever is not borne of the Spirit, shall not enter into the Kingdome of God.
that is, they Are born of the second Adam: and John 3.5. Whosoever is not born of the Spirit, shall not enter into the Kingdom of God.
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Now as our nature was corrupted in the first Adam, there being a compact and covenant betweene God and him, that if Adam stood, all his seed should stand with him;
Now as our nature was corrupted in the First Adam, there being a compact and Covenant between God and him, that if Adam stood, all his seed should stand with him;
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but if he fell, then that all that were borne of him should by vertue of that covenant, compact,
but if he fell, then that all that were born of him should by virtue of that Covenant, compact,
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or agreement have his sinne imputed to them, and so should be corrupted, as hee was, and die the death.
or agreement have his sin imputed to them, and so should be corrupted, as he was, and die the death.
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So there was a second covenant betweene us and the second Adam, which is the new Testament spoken of in Ier 31 and in Heb. 8. I will make a new Covenant, saith God:
So there was a second Covenant between us and the second Adam, which is the new Testament spoken of in Jeremiah 31 and in Hebrew 8. I will make a new Covenant, Says God:
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And what is that? I will put may Law in your minde, and write it in your inward parts:
And what is that? I will put may Law in your mind, and write it in your inward parts:
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that is, by vertue of the compact and agreement, which is the new Testament following upon the former, all that shall be saved by Christ, shall be borne of him, they must be new men;
that is, by virtue of the compact and agreement, which is the new Testament following upon the former, all that shall be saved by christ, shall be born of him, they must be new men;
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whosoever shall be justified by him must be a new Creature. Secondly, because it is the will of God;
whosoever shall be justified by him must be a new Creature. Secondly, Because it is the will of God;
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It is true, God might have saved us without it, if it had beene his pleasure, it had beene no more but calling men at the houre of death;
It is true, God might have saved us without it, if it had been his pleasure, it had been no more but calling men At the hour of death;
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but is otherwise, 1 Thess. 4.3 ▪ This is the will of God even your Sanctification.
but is otherwise, 1 Thess 4.3 ▪ This is the will of God even your Sanctification.
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And if there were no other reason but Gods will, that those that be justified shall be sanctified, it is enough:
And if there were no other reason but God's will, that those that be justified shall be sanctified, it is enough:
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God hath called you to holinesse ; he hath appointed it, hee wills it, and his will is sufficient to enforce it.God hath called you to holiness; he hath appointed it, he wills it, and his will is sufficient to enforce it.
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Againe, consider when we are ingrafted into Christ, it it not simply an ingrafting, but wee are ingrafted into the similitude of his death and resurrection, Rom. 8. that is, no man is ingrafted into Christ,
Again, Consider when we Are ingrafted into christ, it it not simply an engrafting, but we Are ingrafted into the similitude of his death and resurrection, Rom. 8. that is, no man is ingrafted into christ,
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but sinne is crucified in him, hee is dead thereto, that is, he is a dead man in regard of the life of sin,
but sin is Crucified in him, he is dead thereto, that is, he is a dead man in regard of the life of since,
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and is alive to God, as Christ rose from the dead, so he is raised to newnesse of life.
and is alive to God, as christ rose from the dead, so he is raised to newness of life.
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If it had beene simple ingrafting into Christ, there had needed no further Relation, but we are ingrafted into the similitude of his Death and Resurrection.
If it had been simple engrafting into christ, there had needed no further Relation, but we Are ingrafted into the similitude of his Death and Resurrection.
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Again, it was the end of the Lords comming; Again, it was the end of the lords coming;
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If hee had come only to save men, there had beene no need of being New Creatures,
If he had come only to save men, there had been no need of being New Creatures,
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but he came also to purifie unto himselfe a peculiar people, zealous of good workes,
but he Come also to purify unto himself a peculiar people, zealous of good works,
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and to destroy out of man the workes of the Devill, and to purchase to himselfe an holy Generation, and Royall Priest hood. and to destroy out of man the works of the devil, and to purchase to himself an holy Generation, and Royal Priest hood.
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Now whatsoever the Lords end is, he never failes of.
Now whatsoever the lords end is, he never fails of.
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Againe, you must consider, that to whomsoever Christ is a Priest, hee is also to them a Prophet and a King, he is annointed to all these Offices: Again, you must Consider, that to whomsoever christ is a Priest, he is also to them a Prophet and a King, he is anointed to all these Offices:
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And therefore if you will be saved by him, by the vertue of his Priest-hood, you must take him as a Prophet, that is, you must take his counsell in all things,
And Therefore if you will be saved by him, by the virtue of his Priesthood, you must take him as a Prophet, that is, you must take his counsel in all things,
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and not only so, but he must also be your King;
and not only so, but he must also be your King;
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you must not only learne his way, but you must also be perfectly subject and obedient to him, to walke therein.
you must not only Learn his Way, but you must also be perfectly Subject and obedient to him, to walk therein.
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Indeed as a Priest, he reconciles God unto us, but not us to God, except hee come with his other two Offices,
Indeed as a Priest, he reconciles God unto us, but not us to God, except he come with his other two Offices,
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for man stands out and will not know the way;
for man Stands out and will not know the Way;
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and therefore as a Prophet, Hee is to guide our feet into the way of peace:
and Therefore as a Prophet, He is to guide our feet into the Way of peace:
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and that is not all, therefore because our hearts are stubborne, and will not come in, he exercises his Kingly Office, And brings into subjection every thought to the obedience of his will.
and that is not all, Therefore Because our hearts Are stubborn, and will not come in, he exercises his Kingly Office, And brings into subjection every Thought to the Obedience of his will.
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Againe, looke to all the meanes, as first to Faith, the same Faith that justifieth, doth also purifie the heart;
Again, look to all the means, as First to Faith, the same Faith that Justifieth, does also purify the heart;
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Having their hearts purified by faith, Act. 15. And as many as are sanctified by faith that is in me, Act. 26.28.Having their hearts purified by faith, Act. 15. And as many as Are sanctified by faith that is in me, Act. 26.28.
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And likewise the bloud of Christ not only covers, but also heales, Hebr. 9.14.
And likewise the blood of christ not only covers, but also heals, Hebrew 9.14.
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How much more shall the bloud of Christ, who through his eternall Spirit offered himselfe to purge your Consciences from dead workes, &c. It hath not onely vertue to take away the guilt of Sin,How much more shall the blood of christ, who through his Eternal Spirit offered himself to purge your Consciences from dead works, etc. It hath not only virtue to take away the guilt of since,
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but it is effectuall also to purge the conscience from the power of sinne.
but it is effectual also to purge the conscience from the power of sin.
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Againe, the Gospell wee preach doth not only offer Christ, but likewise cleanseth, You are cleane through my Word, Ioh. 15. And in the hundred and nineteenth Psalme,
Again, the Gospel we preach does not only offer christ, but likewise Cleanseth, You Are clean through my Word, John 15. And in the hundred and nineteenth Psalm,
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and the ninth verse, Wherewith shall a young man cleanse his way? by taking heed thereto according to thy Word.
and the ninth verse, Wherewith shall a young man cleanse his Way? by taking heed thereto according to thy Word.
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The Spirit as it is a Spirit of Adoption, so is it of Sanctification, making clean the roome where it dwelleth,
The Spirit as it is a Spirit of Adoption, so is it of Sanctification, making clean the room where it dwells,
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and making it a fit Temple for the Lord.
and making it a fit Temple for the Lord.
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Consider the Sacraments, Baptisme doth not only wash from the guilt of sin ▪ but from the filth of sin also, from the blot and deformity of sinne.
Consider the Sacraments, Baptism does not only wash from the guilt of since ▪ but from the filth of since also, from the blot and deformity of sin.
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And so I have done with these two points, how Sanctification rises from Iustification, and that they cannot be separated.
And so I have done with these two points, how Sanctification rises from Justification, and that they cannot be separated.
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Before we proceed to other Observations, we will, by way of Vse from the inseparability of Iustification and Sanctification, draw this consequent, that, if they be inseparable, we should goe to God and beseech him, that having given us the first, that he would grant us the second also.
Before we proceed to other Observations, we will, by Way of Use from the inseparability of Justification and Sanctification, draw this consequent, that, if they be inseparable, we should go to God and beseech him, that having given us the First, that he would grant us the second also.
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If you have any assurance that your sins are forgiven you, let him not deny you this to make you new Creatures, they be inseparable,
If you have any assurance that your Sins Are forgiven you, let him not deny you this to make you new Creatures, they be inseparable,
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and therefore you have just cause to pray him not to separate them, therefore you may claime them both as your due, seeing you have his promise for both,
and Therefore you have just cause to pray him not to separate them, Therefore you may claim them both as your due, seeing you have his promise for both,
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and you must urge him on his promise; we desire Iustificatio• •or our owne sake, but Sanctification that we may glorifie God:
and you must urge him on his promise; we desire Iustificatio• •or our own sake, but Sanctification that we may Glorify God:
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and therefore, when you come to God with this request, Lord make mee a new Creature, that I may bring glory to thy Name, that I may serve thee,
and Therefore, when you come to God with this request, Lord make me a new Creature, that I may bring glory to thy Name, that I may serve thee,
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and do good in the place wherein I live, he will not deny thee. Consider but this very Sacrament which we are now going to receive;
and do good in the place wherein I live, he will not deny thee. Consider but this very Sacrament which we Are now going to receive;
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you must know that the Sacrament seales the whole Covenant of God, as 1 Cor. 11. This is the New Testament in my bloud, that is, this Cup is a signe and seale of the new Covenant which I have made with man, you must know that the Sacrament Seals the Whole Covenant of God, as 1 Cor. 11. This is the New Testament in my blood, that is, this Cup is a Signen and seal of the new Covenant which I have made with man,
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578
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and which is confirmed with my bloud. Now what is that Covenant? You shall see it it, Ezek. 36.26. and it containes three parts, all which are sealed by this Sacrament.
and which is confirmed with my blood. Now what is that Covenant? You shall see it it, Ezekiel 36.26. and it contains three parts, all which Are sealed by this Sacrament.
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578
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4040
First, hee promiseth to wash them from their filthinesse, that is, from the guilt of their sins, which is the first part.
First, he promises to wash them from their filthiness, that is, from the guilt of their Sins, which is the First part.
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578
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4041
Secondly, A new heart will I give you, and a new Spirit I will put into you, that is, I will make you new Creatures, which is the second part of the Covenant.
Secondly, A new heart will I give you, and a new Spirit I will put into you, that is, I will make you new Creatures, which is the second part of the Covenant.
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578
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4042
Thirdly, I will call for the Corne and will encrease it, and will lay no famine upon you, &c. that is, hee will give all outward comforts, you shall inherit he Earth,
Thirdly, I will call for the Corn and will increase it, and will lay no famine upon you, etc. that is, he will give all outward comforts, you shall inherit he Earth,
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578
Image 169
4043
and be heires of the world, and of •ll in the world, for the world is yours;
and be Heirs of the world, and of •ll in the world, for the world is yours;
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578
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4044
1 Cor. 3. All, and all in it is yours.
1 Cor. 3. All, and all in it is yours.
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578
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4045
This is the whole Covenant of God, and this hee seales to every one of you,
This is the Whole Covenant of God, and this he Seals to every one of you,
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579
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4046
when you come to receive the Sacrament, If you receive it worthily, for it is the New Testament in his bloud.
when you come to receive the Sacrament, If you receive it worthily, for it is the New Testament in his blood.
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579
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4047
And therefore, seeing hee seales it to you, that he will give you a new heart,
And Therefore, seeing he Seals it to you, that he will give you a new heart,
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(19) sermon (DIV1)
580
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4048
and a new Spirit, and make you new Creatures, you should go to him and claime it of him,
and a new Spirit, and make you new Creatures, you should go to him and claim it of him,
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580
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4049
for you may sue him of his own bond written and sealed, and he cannot deny it;
for you may sue him of his own bound written and sealed, and he cannot deny it;
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580
Image 169
4050
therefore begge it, and you cannot misse of it. This is a very comfortable doctrine, if it be well considered.
Therefore beg it, and you cannot miss of it. This is a very comfortable Doctrine, if it be well considered.
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580
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4051
For what is that that keepes a man from comming to Christ, but his discouragements? He thinkes it so hard a thing to be a new Creature, that he cannot attaine it, that he cannot leave such a course of life,
For what is that that keeps a man from coming to christ, but his discouragements? He thinks it so hard a thing to be a new Creature, that he cannot attain it, that he cannot leave such a course of life,
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(19) sermon (DIV1)
581
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4052
and therefore he stands off, and though he will come in, yet he will not as yet,
and Therefore he Stands off, and though he will come in, yet he will not as yet,
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581
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4053
because it is a bondage intollerable. But you do not consider what it is to have a new Nature:
Because it is a bondage intolerable. But you do not Consider what it is to have a new Nature:
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581
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4054
If it were to have a new life and an old heart, it were otherwise; but the Lord will give a new heart, and if he will not deny you,
If it were to have a new life and an old heart, it were otherwise; but the Lord will give a new heart, and if he will not deny you,
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582
Image 169
4055
but make you new Creatures, you may be encouraged to goe to him: If there be any Rebellion in your heart, any untowardnesse in your nature;
but make you new Creatures, you may be encouraged to go to him: If there be any Rebellion in your heart, any untowardness in your nature;
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582
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4056
if you goe to him for the removall of it, it is impossible he should deny you, having made you a sure promise,
if you go to him for the removal of it, it is impossible he should deny you, having made you a sure promise,
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582
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4057
and confirmed it with a oath. What the Lord sweares to, he is sure to performe.
and confirmed it with a oath. What the Lord swears to, he is sure to perform.
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582
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4058
In all the Booke of God, you shall not finde that he sware unto the first Covenant,
In all the Book of God, you shall not find that he sware unto the First Covenant,
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583
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4059
but there is an oath put to both parts of the second, Heb. 6.13. Because he could not sweare by a greater, he sware by himselfe, that wee might have strong consolation and assurance of forgivenesse of sinnes.
but there is an oath put to both parts of the second, Hebrew 6.13. Because he could not swear by a greater, he sware by himself, that we might have strong consolation and assurance of forgiveness of Sins.
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583
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4060
And so the first part is confirmed. And for the second, Luke 1.73. The oath which he sware unto our Fathers that he would give us, that we being delivered from our Enemies, should walke before him in holinesse all the dayes of our life.
And so the First part is confirmed. And for the second, Lycia 1.73. The oath which he sware unto our Father's that he would give us, that we being Delivered from our Enemies, should walk before him in holiness all the days of our life.
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583
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4061
Why then will you not beleeve it? Why will not you urge the Lord with this,
Why then will you not believe it? Why will not you urge the Lord with this,
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584
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4062
and by prayer desire the accomplishment of it? As indeed though he gives holinesse of life,
and by prayer desire the accomplishment of it? As indeed though he gives holiness of life,
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584
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4063
yet you must pray for it, as well as you must pray for the forgivenesse of sinnes.
yet you must pray for it, as well as you must pray for the forgiveness of Sins.
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584
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4064
It was Ananias his speech to Paul, Act. 22.13. Rise Paul and wash away thy sinnes, calling on the name of the LORD;
It was Ananias his speech to Paul, Act. 22.13. Rise Paul and wash away thy Sins, calling on the name of the LORD;
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585
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4065
though his sinnes were forgiven, yet hee could not have assurance of it, without calling upon the Name of the LROD.
though his Sins were forgiven, yet he could not have assurance of it, without calling upon the Name of the LORD.
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585
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4066
Christ promised to baptize us with the Holy Ghost and with fire, that is, to sanctifie us in greater measure,
christ promised to baptise us with the Holy Ghost and with fire, that is, to sanctify us in greater measure,
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586
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4067
yet wee must call and call againe:
yet we must call and call again:
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586
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4068
So Luke 11.5, 6, 7, 8. You must knock as at a mans doore that is a sleepe with his children and loath to rise,
So Lycia 11.5, 6, 7, 8. You must knock as At a men door that is a sleep with his children and loath to rise,
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586
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4069
but if you knocke long, and weary the Lord out, and not suffer him to rest,
but if you knock long, and weary the Lord out, and not suffer him to rest,
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586
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4070
then he will give the Holy Ghost.
then he will give the Holy Ghost.
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586
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Therefore, have you prayed, and yet finde not your selves New Creatures? You have your old hearts, and old lusts prevailing;
Therefore, have you prayed, and yet find not your selves New Creatures? You have your old hearts, and old Lustiest prevailing;
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586
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4072
yet you must at length wash away your sinnes by calling on the Name of the Lord.
yet you must At length wash away your Sins by calling on the Name of the Lord.
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586
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4073
And hereto you may be stirred by the Sacrament, which is not onely to give assurance that your sinnes are forgiven,
And hereto you may be stirred by the Sacrament, which is not only to give assurance that your Sins Are forgiven,
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587
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4074
but likewise to draw more vertue from Christ, to make up the breaches of our hearts,
but likewise to draw more virtue from christ, to make up the Breaches of our hearts,
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587
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and to get more grace, and to be made New Creatures in a greater measure.
and to get more grace, and to be made New Creatures in a greater measure.
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587
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So that when a man comes hither, he must consider wherein he is faultie, what breaches there are in his heart and life, what imperfection there is in grace,
So that when a man comes hither, he must Consider wherein he is faulty, what Breaches there Are in his heart and life, what imperfection there is in grace,
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588
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and then hee must goe to Christ to repaire them.
and then he must go to christ to repair them.
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588
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And as you bring more faith with you, so you shall carry more strength and comfort from the Sacrament.
And as you bring more faith with you, so you shall carry more strength and Comfort from the Sacrament.
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589
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So that thus much I can assure you of, let any man come with a strong desire to receive Christ,
So that thus much I can assure you of, let any man come with a strong desire to receive christ,
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590
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and to be a New Creature, and let him bring faith in the promises of Sanctification,
and to be a New Creature, and let him bring faith in the promises of Sanctification,
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590
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and it cannot bee but hee shall be filled: The LORD will send his Spirit into his heart, and make him a New Creature:
and it cannot be but he shall be filled: The LORD will send his Spirit into his heart, and make him a New Creature:
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590
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Wheresoever God hath a mouth to speake, Faith hath an eare to heare, and an h•nd to take:
Wheresoever God hath a Mouth to speak, Faith hath an ear to hear, and an h•nd to take:
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Men forgot this, they thinke that Faith is onely occupied about promises of pardon and forgivenesse;
Men forgotten this, they think that Faith is only occupied about promises of pardon and forgiveness;
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but it is not so, you must set your faith on worke, on the promises of Sanctification,
but it is not so, you must Set your faith on work, on the promises of Sanctification,
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590
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and when you come to receive the Sacrament, you must know that you come to a table where you have fatlings, where you have new Wines.
and when you come to receive the Sacrament, you must know that you come to a table where you have fatlings, where you have new Wines.
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590
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And thus you must feed on CHRIST, not onely taking to your selves the promises of pardon,
And thus you must feed on CHRIST, not only taking to your selves the promises of pardon,
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591
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but likewise of Sanctification, that you may be filled with the Spirit, which is as wine to quicken you,
but likewise of Sanctification, that you may be filled with the Spirit, which is as wine to quicken you,
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591
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and to strengthen you in the Inner man, as well as the outward Elements of Bread and Wine strengthen thine outward man.
and to strengthen you in the Inner man, as well as the outward Elements of Bred and Wine strengthen thine outward man.
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591
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So that thou mayest not thinke thou receivest the Sacrament as thou oughtest, when thou goest away as weake as when thou commest,
So that thou Mayest not think thou receivest the Sacrament as thou Ought, when thou goest away as weak as when thou Comest,
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592
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when there is no strength, no vigour in the Inner man.
when there is no strength, no vigour in the Inner man.
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And so in all thy daily services, when thou commest to Christ, thou must eat the flesh of the Sonne of man,
And so in all thy daily services, when thou Comest to christ, thou must eat the Flesh of the Son of man,
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593
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4092
and drinke his bloud, as the Israelites did every day feed on the Mannah.
and drink his blood, as the Israelites did every day feed on the Manna.
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593
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You must remember his Covenant, not only to pardon, but to sanctifie you, and then you shall live thereby,
You must Remember his Covenant, not only to pardon, but to sanctify you, and then you shall live thereby,
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594
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and every day grow stronger and stronger. The end of the first Sermon.
and every day grow Stronger and Stronger. The end of the First Sermon.
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CERTAINE SERMONS VPON THE NEW CREATVRE. 2 COR. 5.17. Therefore if any man be in Christ, let him be a new Creature.
CERTAIN SERMONS UPON THE NEW CREATURE. 2 COR. 5.17. Therefore if any man be in christ, let him be a new Creature.
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THE Woman of Canaan, though shee had no countetenance from Christ, though he seemed not to heare her a long time,
THE Woman of Canaan, though she had no countetenance from christ, though he seemed not to hear her a long time,
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though hee gave her crosse answers, yet hee commends her faith in an extraordinary manner at the last.
though he gave her cross answers, yet he commends her faith in an extraordinary manner At the last.
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596
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She had never had that commendations, if shee had not beene put to that difficulty a little:
She had never had that commendations, if she had not been put to that difficulty a little:
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596
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therefore, when you presse God, when you doe stand it out, and are not discouraged, in the end you shall have it in a greater measure,
Therefore, when you press God, when you do stand it out, and Are not discouraged, in the end you shall have it in a greater measure,
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and it will be a greater commendations of your faith.
and it will be a greater commendations of your faith.
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4101
And so it was with Iacob, if he had not wrestled as hee did, hee had never had that great reward which he had;
And so it was with Iacob, if he had not wrestled as he did, he had never had that great reward which he had;
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he never had a greater reward for any thing that ever he did in his life,
he never had a greater reward for any thing that ever he did in his life,
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than for his contending with God, when God refused (as it were) when he strove with him,
than for his contending with God, when God refused (as it were) when he strove with him,
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when he would not doe it, when he seemed to be of a contrary mind;
when he would not do it, when he seemed to be of a contrary mind;
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597
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yet when he held out, and did not give over till he had gotten it, hee never got so much at Gods hands.
yet when he held out, and did not give over till he had got it, he never god so much At God's hands.
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And so I say to every one of you;
And so I say to every one of you;
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if you finde it an hard taske to get this change, to bee made New Creatures, you pray and have sought,
if you find it an hard task to get this change, to be made New Creatures, you pray and have sought,
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(20) sermon (DIV1)
598
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and yet you have not gotten it, yet be encouraged, doe it still, never give over, you shall have a greater measure as your prayers are stronger:
and yet you have not got it, yet be encouraged, do it still, never give over, you shall have a greater measure as your Prayers Are Stronger:
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598
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for this you must know, that when you make requests to God, according to Gods will, that then it is the voice of his Spirit;
for this you must know, that when you make requests to God, according to God's will, that then it is the voice of his Spirit;
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598
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therefore when you desire to be made New Creatures, doe you thinke it is possible for God to deny you? No,
Therefore when you desire to be made New Creatures, do you think it is possible for God to deny you? No,
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because this desire comes from his Spirit.
Because this desire comes from his Spirit.
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Now it is true, a man may desire to be made a New Creature, he may desire grace,
Now it is true, a man may desire to be made a New Creature, he may desire grace,
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and yet doe it in a carnall manner, that is, hee may desire it, because he sees that he cannot be saved without it, he may desire it as a thing of necessity, that will make him safe and whole,
and yet do it in a carnal manner, that is, he may desire it, Because he sees that he cannot be saved without it, he may desire it as a thing of necessity, that will make him safe and Whole,
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as a thing, without which he shall perish:
as a thing, without which he shall perish:
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Nature may goe thus far, but to desire to be made a New Creature, out of the beauty and taste of it, out of a desire to please God,
Nature may go thus Far, but to desire to be made a New Creature, out of the beauty and taste of it, out of a desire to please God,
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598
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and to glorifie him, whose Name is called upon you, out of a desire to please the Spirit that dwels in you, this is proper to the Saints, it is the voyce of the Spirit,
and to Glorify him, whose Name is called upon you, out of a desire to please the Spirit that dwells in you, this is proper to the Saints, it is the voice of the Spirit,
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598
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and therefore goe on boldly, God hath promised to heare you, hee cannot deny you.
and Therefore go on boldly, God hath promised to hear you, he cannot deny you.
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See how Christ did when he was upon the earth, those that were lame and blinde,
See how christ did when he was upon the earth, those that were lame and blind,
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when they came and cried after him, and would not give him over, he did not refuse to heale every one;
when they Come and cried After him, and would not give him over, he did not refuse to heal every one;
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there was not a man that was importunate with him, but, howsoever his Disciples slighted them, Christ respected them.
there was not a man that was importunate with him, but, howsoever his Disciples slighted them, christ respected them.
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Now do but think with your selves;
Now do but think with your selves;
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doe you thinke he lesse pities the diseases of the Soule, than he did the diseases of the Body? Doe you thinke that he hath lesse compassion now he is in Heaven,
do you think he less pities the diseases of the Soul, than he did the diseases of the Body? Do you think that he hath less compassion now he is in Heaven,
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than hee had when he was on Earth? Or doe you think that His Arme is shortned, that he cannot doe as much now to heale the running sores that are on thy soule,
than he had when he was on Earth? Or do you think that His Arm is shortened, that he cannot do as much now to heal the running sores that Are on thy soul,
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as he did on earth to heale bodily diseases? My Brethren, if you doe but seeke to him,
as he did on earth to heal bodily diseases? My Brothers, if you do but seek to him,
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if you can get but a word from him, if he say but to you, Be whole,
if you can get but a word from him, if he say but to you, Be Whole,
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if hee doe but rebuke thy sinfull lusts, as he rebuked the Feaver, it shall presently obey him:
if he do but rebuke thy sinful Lustiest, as he rebuked the Fever, it shall presently obey him:
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Hee that was able to calme the sea, and that hath the strong winds in his power, is he not able to dissolve a strong inordinate apprehension, a strong lust, a strong unruly affection,
He that was able to Cam the sea, and that hath the strong winds in his power, is he not able to dissolve a strong inordinate apprehension, a strong lust, a strong unruly affection,
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and so set them at liberty? certainly he is able.
and so Set them At liberty? Certainly he is able.
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You know, the woman that had spent so many yeares, and all that she had upon Physitians,
You know, the woman that had spent so many Years, and all that she had upon Physicians,
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and could doe her selfe no good by all, yet when shee comes to Christ once, you see it was done in an instant.
and could do her self no good by all, yet when she comes to christ once, you see it was done in an instant.
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So, I say, a strong lust, an old lust, which is contrary to this New Creature, which, it may be, thou hast been contending with many yeares,
So, I say, a strong lust, an old lust, which is contrary to this New Creature, which, it may be, thou hast been contending with many Years,
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and cannot get the victory over it;
and cannot get the victory over it;
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yet if thou canst come in this manner to him, and contend with him, and knocke at the doore,
yet if thou Canst come in this manner to him, and contend with him, and knock At the door,
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and never give over till thou hast awaked him, certainly hee will give thee the holy Ghost, he will change and renue thy heart, he will set thee at full libertie.
and never give over till thou hast awaked him, Certainly he will give thee the holy Ghost, he will change and renew thy heart, he will Set thee At full liberty.
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This he hath confirmed with an oath, and whatsoever God hath sworn, he will performe it without all reservation (where hee is said to doe a thing without an oath, there may be a reservation left,
This he hath confirmed with an oath, and whatsoever God hath sworn, he will perform it without all reservation (where he is said to do a thing without an oath, there may be a reservation left,
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therefore we never finde an oath to the old Covenant ) but he hath sworne to performe the new Covenant, and you know this is a great part of the new Covenant, to give a new heart, to make a man a new Creature ;
Therefore we never find an oath to the old Covenant) but he hath sworn to perform the new Covenant, and you know this is a great part of the new Covenant, to give a new heart, to make a man a new Creature;
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therefore, where the new Covenant is made, there this is repeated in Ier. 31. and Heb. 8. I will make a covenant with my people, and what is that? I will put my Law into their minds,
Therefore, where the new Covenant is made, there this is repeated in Jeremiah 31. and Hebrew 8. I will make a Covenant with my people, and what is that? I will put my Law into their minds,
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and in their hearts will I write them (that is) I will make them New Creatures.and in their hearts will I write them (that is) I will make them New Creatures.
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Therefore, I say, this is a matter of much use to you, If you goe to Christ,
Therefore, I say, this is a matter of much use to you, If you go to christ,
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and labour to have this done.
and labour to have this done.
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My Brethren, there is nothing left for us to be assured, nor any other experiment that wee need have that there is another life, that Iesus Christ hath done these great things for us, My Brothers, there is nothing left for us to be assured, nor any other experiment that we need have that there is Another life, that Iesus christ hath done these great things for us,
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and that the Gospel is true, I say, there is nothing else left for us, no other experiment in comparison of this, that we see wee are made New Creatures:
and that the Gospel is true, I say, there is nothing Else left for us, no other experiment in comparison of this, that we see we Are made New Creatures:
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This is all the miracles that we have;
This is all the Miracles that we have;
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nay, I dare be bold to say more, It was the greatest miracle that they had in that time,
nay, I Dare be bold to say more, It was the greatest miracle that they had in that time,
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when all the miracles were wrought.
when all the Miracles were wrought.
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And therefore you shall find that Paul gives this as the maine argument, among the rest, That they shall be raised againe at the last day, that they were in Christ, that the Gospel is real and true.
And Therefore you shall find that Paul gives this as the main argument, among the rest, That they shall be raised again At the last day, that they were in christ, that the Gospel is real and true.
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For, saith he, We have received the Spirit:
For, Says he, We have received the Spirit:
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we have had the Spirit, which is the earnest, the pledge, the annointing, you shall finde it every where scattered in his Epistles, the receiving of the Spirit is the maine ground that hee builds on,
we have had the Spirit, which is the earnest, the pledge, the anointing, you shall find it every where scattered in his Epistles, the receiving of the Spirit is the main ground that he builds on,
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as in the 2 Cor. 1.23. Hee hath established us together with you, and hath annointed us, and sealed us, by giving the Spirit as an earnest into our hearts:
as in the 2 Cor. 1.23. He hath established us together with you, and hath anointed us, and sealed us, by giving the Spirit as an earnest into our hearts:
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As if he should say, this is the Argument we have, that we shall be saved;
As if he should say, this is the Argument we have, that we shall be saved;
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not, for all the miracles so much as this, that we have received the Spirit;
not, for all the Miracles so much as this, that we have received the Spirit;
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for that is the true annointing wee feele it in our selves, that sealeth and confirmeth us, wee cannot doubt, having had experience of such a mighty worke in us, that is, the earnest and the pledge we have; and therefore, Ephes. 1.19. He prayes that they might see the exceeding greatnesse of his power working in those that beleeve ;
for that is the true anointing we feel it in our selves, that Sealeth and confirmeth us, we cannot doubt, having had experience of such a mighty work in us, that is, the earnest and the pledge we have; and Therefore, Ephesians 1.19. He prays that they might see the exceeding greatness of his power working in those that believe;
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as if that would bee a great confirmation to them, if once they should finde an experiment of the greatnesse of his power: And so, Phil. 3.10.
as if that would be a great confirmation to them, if once they should find an experiment of the greatness of his power: And so, Philip 3.10.
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I care not for all the world, on this condition, that I might know him, I care not for all the world, on this condition, that I might know him,
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and the vertue of his resurrection (that is) that I might know him by the power of his Spirit, changing my heart, killing my sinnes, raising me againe,and the virtue of his resurrection (that is) that I might know him by the power of his Spirit, changing my heart, killing my Sins, raising me again,
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and, in a word, making me a New Creature, that I might know this experiment;
and, in a word, making me a New Creature, that I might know this experiment;
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I looke upon all the world as drosse and dung, as things not to be named.
I look upon all the world as dross and dung, as things not to be nam.
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So, I say, seeing there is nothing else left in comparison of this, and when miracles were wrought, there was nothing like this, that wee might have this experiment in our selves, we should goe to God,
So, I say, seeing there is nothing Else left in comparison of this, and when Miracles were wrought, there was nothing like this, that we might have this experiment in our selves, we should go to God,
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and not give him over, till the worke be wrought in us, that we might be made New Creatures.
and not give him over, till the work be wrought in us, that we might be made New Creatures.
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That which keepes men off from religious courses, for the most part is discouragement, they think they shall not be able to go thorow it,
That which keeps men off from religious courses, for the most part is discouragement, they think they shall not be able to go thorough it,
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when they heare they must bee made new men in all things, that there must be nothing that is old left,
when they hear they must be made new men in all things, that there must be nothing that is old left,
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but all the old leaven must bee purged out, it discourageth men, because they thinke they shall never bee able to reach it,
but all the old leaven must be purged out, it Discourageth men, Because they think they shall never be able to reach it,
cc-acp d dt j n1 vmb vbi vvn av, pn31 vvz n2, c-acp pns32 vvb pns32 vmb av-x vbi j pc-acp vvi pn31,
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whereas this is an assurance to thee, that if you go about it, you shall not faile of your purpose, but you shall certainly bring it to passe,
whereas this is an assurance to thee, that if you go about it, you shall not fail of your purpose, but you shall Certainly bring it to pass,
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because if you seeke it at Gods hands, he cannot deny you, only I told you, you must pray.
Because if you seek it At God's hands, he cannot deny you, only I told you, you must pray.
c-acp cs pn22 vvb pn31 p-acp npg1 n2, pns31 vmbx vvi pn22, av-j pns11 vvd pn22, pn22 vmb vvi.
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It may be for this purpose God will not heale thee altogether, but suffer many lusts to grapple and to contend with thee, that thou mayest be taught to doe this duty:
It may be for this purpose God will not heal thee altogether, but suffer many Lustiest to grapple and to contend with thee, that thou Mayest be taught to do this duty:
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and therefore wee should learne to goe to Christ, wee should feed on him every day,
and Therefore we should Learn to go to christ, we should feed on him every day,
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and by that meanes we shall be renewed, we shall get new strength;
and by that means we shall be renewed, we shall get new strength;
cc p-acp d n2 pns12 vmb vbi vvn, pns12 vmb vvi j n1;
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otherwise what is the meaning of that, In this mount hee will make a feast of fined wines,
otherwise what is the meaning of that, In this mount he will make a feast of fined wines,
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(20) sermon (DIV1)
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and of fatlings, of fat things full of marrow, of wines fined and purified? Esay 25.6. The meaning is this; and of fatlings, of fat things full of marrow, of wines fined and purified? Isaiah 25.6. The meaning is this;
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(20) sermon (DIV1)
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when you come to Christ to renue your Communion and your Covenant with him, which is done through faith and prayer, you draw neerer to him,
when you come to christ to renew your Communion and your Covenant with him, which is done through faith and prayer, you draw nearer to him,
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and that strengthneth the soule, as Mannah strengthned them in the wildernesse, that you live by it;
and that strengtheneth the soul, as Manna strengthened them in the Wilderness, that you live by it;
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for every day there growes new distances betweene Christ and us, we let goe our hold,
for every day there grows new distances between christ and us, we let go our hold,
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(20) sermon (DIV1)
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as it were, in some measure, and begin to fall off from him a little; therefore, every day we should renue this Covenant, especially when we come to the Sacrament:
as it were, in Some measure, and begin to fallen off from him a little; Therefore, every day we should renew this Covenant, especially when we come to the Sacrament:
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(20) sermon (DIV1)
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As Ionathan and David, they renued the Covenant of God againe that was between them,
As Ionathan and David, they renewed the Covenant of God again that was between them,
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(20) sermon (DIV1)
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as if there were a new Solemnity of marriage, if it were often to be renued, to make the parties joyned more united:
as if there were a new Solemnity of marriage, if it were often to be renewed, to make the parties joined more united:
c-acp cs pc-acp vbdr dt j n1 pp-f n1, cs pn31 vbdr av pc-acp vbi j-vvn, pc-acp vvi dt n2 vvn av-dc j-vvn:
(20) sermon (DIV1)
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make no question of it, we should renue our match with Christ, we should come neerer to him, that we may strengthen our soules,
make no question of it, we should renew our match with christ, we should come nearer to him, that we may strengthen our Souls,
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(20) sermon (DIV1)
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because we recover our Communion with him.
Because we recover our Communion with him.
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For what is Sanctification, but a drawing neere to the Lord? And then we draw neere,
For what is Sanctification, but a drawing near to the Lord? And then we draw near,
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when we renue our Communion, and our Covenant with him, when the match is renewed between us;
when we renew our Communion, and our Covenant with him, when the match is renewed between us;
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(20) sermon (DIV1)
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and if we doe so, we shall goe from him every day, as men refreshed at a banquet,
and if we do so, we shall go from him every day, as men refreshed At a banquet,
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like men that have fed on fat things full of marrow, as men full of wine.
like men that have fed on fat things full of marrow, as men full of wine.
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Be you filled, not with wine, wherein is excesse, but with the Spirit: Be you filled, not with wine, wherein is excess, but with the Spirit:
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(20) sermon (DIV1)
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What is the meaning of that Antithesis, but to shew that the Spirit is like wine, it strengthens,
What is the meaning of that Antithesis, but to show that the Spirit is like wine, it strengthens,
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and how receive we the Spirit? Is there not the same meanes of renuing of it from day to day, Is not the same meanes of renuing it,
and how receive we the Spirit? Is there not the same means of renewing of it from day to day, Is not the same means of renewing it,
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4185
as there is of receiving of it at the first? Didst not thou get it first by going to Christ,
as there is of receiving of it At the First? Didst not thou get it First by going to christ,
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(20) sermon (DIV1)
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and shall not thou still regaine and repaire thy strength by that meanes? I cannot stand to presse this farther.
and shall not thou still regain and repair thy strength by that means? I cannot stand to press this farther.
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Secondly, in that they are put together thus, Iustification and Sanctification, hence wee should be stirred up to prise it, to set it at the same rate as wee doe Remission of sinnes, Secondly, in that they Are put together thus, Justification and Sanctification, hence we should be stirred up to prize it, to Set it At the same rate as we do Remission of Sins,
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because we see the Holy Ghost doth so.
Because we see the Holy Ghost does so.
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For seeing this thing is promised, seeing it is chosen out among the great benefits wee have by CHRIST, that we shall be renued, we should learne so to judge of it, to set it at an high rate, in our conceits, to conforme our Iudgement to the Iudgement of the Scriptures.
For seeing this thing is promised, seeing it is chosen out among the great benefits we have by CHRIST, that we shall be renewed, we should Learn so to judge of it, to Set it At an high rate, in our conceits, to conform our Judgement to the Judgement of the Scriptures.
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4190
Every man would bee content to be saved, but to be made a New Creature, men are so farre from reckoning it a priviledge, that they reckon it a bondage:
Every man would be content to be saved, but to be made a New Creature, men Are so Far from reckoning it a privilege, that they reckon it a bondage:
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(20) sermon (DIV1)
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you would fain be free from Hell, you would faine goe to Heaven without such a necessity put upon you;
you would fain be free from Hell, you would feign go to Heaven without such a necessity put upon you;
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(20) sermon (DIV1)
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this is the common fashion of men; but, marke, the Holy Ghost puts this among the great benefits wee have by Christ.
this is the Common fashion of men; but, mark, the Holy Ghost puts this among the great benefits we have by christ.
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You know the comming of the Messias, how it was magnified by the Iewes, what great things they should have when Christ should come.
You know the coming of the Messias, how it was magnified by the Iewes, what great things they should have when christ should come.
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What were those great things? One of the chiefe was, to make them New Creatures, to set them at libertie from their spirituall enemies, That they should be taught of God, that they should have his law written in their hearts,
What were those great things? One of the chief was, to make them New Creatures, to Set them At liberty from their spiritual enemies, That they should be taught of God, that they should have his law written in their hearts,
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(20) sermon (DIV1)
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and have their hearts circumcised to love him, that they should have new hearts and new Spirits given them;and have their hearts circumcised to love him, that they should have new hearts and new Spirits given them;
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this is that great benefit that hath beene so much magnified so many yeares before the comming of Christ.
this is that great benefit that hath been so much magnified so many Years before the coming of christ.
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It is that, which the Apostles, when they came to preach the Gospell, set out as so great a Priviledge;
It is that, which the Apostles, when they Come to preach the Gospel, Set out as so great a Privilege;
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learne we to prise it, for certainly there is nothing in the world so precious a grace, whereby we are made New Creatures.
Learn we to prize it, for Certainly there is nothing in the world so precious a grace, whereby we Are made New Creatures.
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It is a true saying, because indeed there is no excellencie that is like it, if you would rectifie your judgments, and teach them to apprehend things as they are;
It is a true saying, Because indeed there is no excellency that is like it, if you would rectify your Judgments, and teach them to apprehend things as they Are;
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therefore let us reason with you a little for that old man, those lusts that you prise so much, that you will not part with, that you cherish and nourish in your selves,
Therefore let us reason with you a little for that old man, those Lustiest that you prize so much, that you will not part with, that you cherish and nourish in your selves,
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4201
and you are Enemies to those that are Enemies to them, I say, consider what you doe, this old man, is it not the sicknesse of the soule? is it not the filth,
and you Are Enemies to those that Are Enemies to them, I say, Consider what you do, this old man, is it not the sickness of the soul? is it not the filth,
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4202
and the foulenesse of the soule? is it not the slavery and bondage of the soule? And the new man, is it not the contrary? doth it not excell it? Therefore as much as health exceeds sicknesse,
and the foulness of the soul? is it not the slavery and bondage of the soul? And the new man, is it not the contrary? does it not excel it? Therefore as much as health exceeds sickness,
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4203
as much as cleanenesse exceeds impuritie, foulenesse and filthinesse, as much as liliberty exceeds slavery and bondage;
as much as cleanenesse exceeds impurity, foulness and filthiness, as much as liliberty exceeds slavery and bondage;
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so much and more doth the New man excell the Old man.
so much and more does the New man excel the Old man.
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Besides, if you looke to other things, take all other things which the world hath, all the profits, all the pleasures, all the learning and knowledge whatsoever it is, that in the world is precious, Beside, if you look to other things, take all other things which the world hath, all the profits, all the pleasures, all the learning and knowledge whatsoever it is, that in the world is precious,
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yet to be made a New Creature goes beyond all, because, indeed, it puts you into the same condition that Adam had in innocencie:
yet to be made a New Creature Goes beyond all, Because, indeed, it puts you into the same condition that Adam had in innocence:
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4207
you will say, to be made like Adam againe, to be restored to that happinesse, it is beyond all that the world can afford:
you will say, to be made like Adam again, to be restored to that happiness, it is beyond all that the world can afford:
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Now to be made a New Creature, it puts you into that estate.
Now to be made a New Creature, it puts you into that estate.
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But, you will say, that is not so, Adam was in Paradice, he had outward contentments in abundance, But, you will say, that is not so, Adam was in Paradise, he had outward contentment's in abundance,
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but to be made a New Creature is not so? It is true, there were two Conditions that Adam had;
but to be made a New Creature is not so? It is true, there were two Conditions that Adam had;
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one was his outward Condition, being placed in Paradice; one was his outward Condition, being placed in Paradise;
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the other was his happinesse, to be a New Creature: this was incomparably beyond the other,
the other was his happiness, to be a New Creature: this was incomparably beyond the other,
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as wee shall easily make that plaine to you.
as we shall Easily make that plain to you.
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4214
Put case there were a man that had faire Pallaces, and Gardens, and Orchards, and all things that his heart could desire to have,
Put case there were a man that had fair Palaces, and Gardens, and Orchards, and all things that his heart could desire to have,
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but all this while he hath not health; would he regard all this? On the other side;
but all this while he hath not health; would he regard all this? On the other side;
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suppose he had health, put him into a Cottage, if he have strength, would hee not beare it well enough? That is our case.
suppose he had health, put him into a Cottage, if he have strength, would he not bear it well enough? That is our case.
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When Adam had all that, yet when he had lost Gods Image, when hee had lost being a New Creature, he was like a man that was fallen into a great sicknesse, he was fallen into terrour and horrour of conscience, what good could all that doe.
When Adam had all that, yet when he had lost God's Image, when he had lost being a New Creature, he was like a man that was fallen into a great sickness, he was fallen into terror and horror of conscience, what good could all that do.
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A man that is out of Paradise, that lives as wee doe among men, that hath Gods Image renued on him (which hee lost) that is, made a New Creature, he is happie, when Adam was miserable. Let us consider a little;
A man that is out of Paradise, that lives as we do among men, that hath God's Image renewed on him (which he lost) that is, made a New Creature, he is happy, when Adam was miserable. Let us Consider a little;
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4219
What was it, thinke you, that made Adam happy in Paradise? Was it the being in a Garden full of pleasant things? No, it was not that,
What was it, think you, that made Adam happy in Paradise? Was it the being in a Garden full of pleasant things? No, it was not that,
q-crq vbds pn31, vvb pn22, cst vvd np1 j p-acp n1? vbds pn31 dt vbg p-acp dt n1 j pp-f j n2? uh-dx, pn31 vbds xx d,
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but his Communion with God that made him happy. Therefore you see wherein his misery consisted, it consisted not in the losse of Paradise,
but his Communion with God that made him happy. Therefore you see wherein his misery consisted, it consisted not in the loss of Paradise,
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(20) sermon (DIV1)
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for there he was still, he had all that he had before for outward things,
for there he was still, he had all that he had before for outward things,
c-acp a-acp pns31 vbds av, pns31 vhd d d pns31 vhd a-acp p-acp j n2,
(20) sermon (DIV1)
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but he felt shame and horrour of conscience, he felt inward trouble and anguish of spirit,
but he felt shame and horror of conscience, he felt inward trouble and anguish of Spirit,
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(20) sermon (DIV1)
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when he heard the voice of God walking in the Garden:
when he herd the voice of God walking in the Garden:
c-crq pns31 vvd dt n1 pp-f np1 vvg p-acp dt n1:
(20) sermon (DIV1)
610
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therefore it stands not in that, but to be made a New Creature, is to be put into the inward condition that Adam was in,
Therefore it Stands not in that, but to be made a New Creature, is to be put into the inward condition that Adam was in,
av pn31 vvz xx p-acp d, cc-acp pc-acp vbi vvn dt j n1, vbz pc-acp vbi vvn p-acp dt j n1 cst np1 vbds p-acp,
(20) sermon (DIV1)
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and therefore you have reason to seeke it.
and Therefore you have reason to seek it.
cc av pn22 vhb n1 p-acp vvb pn31.
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If any thing in the world be worth the seeking, it is this, to be made a New Creature. All other things are not:
If any thing in the world be worth the seeking, it is this, to be made a New Creature. All other things Are not:
cs d n1 p-acp dt n1 vbb j dt vvg, pn31 vbz d, pc-acp vbi vvn dt j n1. d j-jn n2 vbr xx:
(20) sermon (DIV1)
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the proper excellencie of a man, you know the Angels and the Saints want them,
the proper excellency of a man, you know the Angels and the Saints want them,
dt j n1 pp-f dt n1, pn22 vvb dt n2 cc dt n2 vvb pno32,
(20) sermon (DIV1)
610
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and the Beasts enjoy them, but the excellencie of man is to be made according to the first Rule, to be squared according to the Image of God,
and the Beasts enjoy them, but the excellency of man is to be made according to the First Rule, to be squared according to the Image of God,
cc dt n2 vvb pno32, cc-acp dt n1 pp-f n1 vbz pc-acp vbi vvn vvg p-acp dt ord n1, pc-acp vbi vvn vvg p-acp dt n1 pp-f np1,
(20) sermon (DIV1)
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after which he was first created, and hee is never well till he come to that.
After which he was First created, and he is never well till he come to that.
p-acp r-crq pns31 vbds ord vvn, cc pns31 vbz av-x av c-acp pns31 vvb p-acp d.
(20) sermon (DIV1)
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As no Creature is well till it have that excellencie belonging to the kinde of it:
As no Creature is well till it have that excellency belonging to the kind of it:
p-acp dx n1 vbz av p-acp pn31 vhb d n1 vvg p-acp dt n1 pp-f pn31:
(20) sermon (DIV1)
610
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this is an excellencie peculiar to man, therefore seeke happinesse as long as you will in other things, you shall never finde it,
this is an excellency peculiar to man, Therefore seek happiness as long as you will in other things, you shall never find it,
d vbz dt n1 j p-acp n1, av vvb n1 c-acp av-j c-acp pn22 vmb p-acp j-jn n2, pn22 vmb av-x vvi pn31,
(20) sermon (DIV1)
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but in being made New Creatures, in having Gods Image repaired, in being sanctified in Body,
but in being made New Creatures, in having God's Image repaired, in being sanctified in Body,
cc-acp p-acp vbg vvn j n2, p-acp vhg n2 n1 vvn, p-acp vbg vvn p-acp n1,
(20) sermon (DIV1)
610
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and Soule, and Spirit, this puts you into an happy condition.
and Soul, and Spirit, this puts you into an happy condition.
cc n1, cc n1, d vvz pn22 p-acp dt j n1.
(20) sermon (DIV1)
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But, you will say, these are but Notions, imaginary Assertions, we feele not such things, give me that man that hath the sense of this, that feeles more sweetnesse in this, But, you will say, these Are but Notions, imaginary Assertions, we feel not such things, give me that man that hath the sense of this, that feels more sweetness in this,
p-acp, pn22 vmb vvi, d vbr p-acp n2, j n2, pns12 vvb xx d n2, vvb pno11 d n1 cst vhz dt n1 pp-f d, cst vvz dc n1 p-acp d,
(20) sermon (DIV1)
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than Adam did in all his outward Paradise which he had? To this we answer:
than Adam did in all his outward Paradise which he had? To this we answer:
cs np1 vdd p-acp d po31 j n1 r-crq pns31 vhd? p-acp d pns12 vvb:
(20) sermon (DIV1)
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First, that there is a sense of it, though spirituall Grace be a thing that is not exposed to the senses,
First, that there is a sense of it, though spiritual Grace be a thing that is not exposed to the Senses,
ord, cst pc-acp vbz dt n1 pp-f pn31, cs j n1 vbb dt n1 cst vbz xx vvn p-acp dt n2,
(20) sermon (DIV1)
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yet there is as true and as quicke a sense, as there is of outward and corporall delights;
yet there is as true and as quick a sense, as there is of outward and corporal delights;
av pc-acp vbz p-acp j cc p-acp j dt n1, c-acp pc-acp vbz pp-f j cc j n2;
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because, when you are made New Creatures, you have a new life, and that hath new senses in it;
Because, when you Are made New Creatures, you have a new life, and that hath new Senses in it;
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(20) sermon (DIV1)
613
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It hath a taste, hunger and thirst, it hath as quicke a sight, it hath every thing that the other hath;
It hath a taste, hunger and thirst, it hath as quick a sighed, it hath every thing that the other hath;
pn31 vhz dt n1, n1 cc n1, pn31 vhz p-acp j dt n1, pn31 vhz d n1 cst dt j-jn vhz;
(20) sermon (DIV1)
613
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you know, the apprehension of all the comforts wee have, is not that which stands in the outward senses, that is not worthy the name,
you know, the apprehension of all the comforts we have, is not that which Stands in the outward Senses, that is not worthy the name,
pn22 vvb, dt n1 pp-f d dt n2 pns12 vhb, vbz xx d r-crq vvz p-acp dt j n2, cst vbz xx j dt n1,
(20) sermon (DIV1)
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but the apprehension that the will and understanding hath of things;
but the apprehension that the will and understanding hath of things;
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(20) sermon (DIV1)
613
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it is every mans minde, that makes a man to live happie or miserable, that is, his apprehension of things,
it is every men mind, that makes a man to live happy or miserable, that is, his apprehension of things,
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when thou livest a new life, and thy apprehension is altered and changed, thou hast as quicke a sense of those spirituall priviledges in Christ, of peace of Conscience, of joy in the Holy Ghost ;
when thou Livest a new life, and thy apprehension is altered and changed, thou hast as quick a sense of those spiritual privileges in christ, of peace of Conscience, of joy in the Holy Ghost;
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(20) sermon (DIV1)
613
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of all the benefits that rise from his Passion, thou wilt have as quicke a sense,
of all the benefits that rise from his Passion, thou wilt have as quick a sense,
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(20) sermon (DIV1)
613
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as ever thou hadst of outward delights.
as ever thou Hadst of outward delights.
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Againe, if thou wouldest have such a sense, let me say this to thee, the time is not yet come thou shalt have it,
Again, if thou Wouldst have such a sense, let me say this to thee, the time is not yet come thou shalt have it,
av, cs pns21 vmd2 vhi d dt n1, vvb pno11 vvi d p-acp pno21, dt n1 vbz xx av vvb pns21 vm2 vhi pn31,
(20) sermon (DIV1)
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and have it in abundance, but as yet (as it is said) We are the sonnes of God, but it appeares not what wee shall bee :
and have it in abundance, but as yet (as it is said) We Are the Sons of God, but it appears not what we shall be:
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It is true on both sides, those worldly men that bragge so much of their present sense that they have,
It is true on both sides, those worldly men that brag so much of their present sense that they have,
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(20) sermon (DIV1)
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and that others want, it appeares not yet what either shall be, but you are mingled together,
and that Others want, it appears not yet what either shall be, but you Are mingled together,
cc d n2-jn vvb, pn31 vvz xx av r-crq d vmb vbi, cc-acp pn22 vbr vvn av,
(20) sermon (DIV1)
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and there is one common condition to all, because this is the time of trial.
and there is one Common condition to all, Because this is the time of trial.
cc pc-acp vbz pi j n1 p-acp d, c-acp d vbz dt n1 pp-f n1.
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Mark the wise General, he doth not like of a Souldier at the first, but when he hath tried him,
Mark the wise General, he does not like of a Soldier At the First, but when he hath tried him,
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and hath suffered both to runne out their course, the valiant man, and those that are cowards;
and hath suffered both to run out their course, the valiant man, and those that Are cowards;
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when their course is finished, and when the battell is done, that is the time of conferring of honours.
when their course is finished, and when the battle is done, that is the time of conferring of honours.
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The wise Master doth not reward his servants at the first, but hee lets them alone, the good servant and the bad, till their time be out, till the time of their wages come, that is, the time when hee makes the difference.
The wise Master does not reward his Servants At the First, but he lets them alone, the good servant and the bad, till their time be out, till the time of their wages come, that is, the time when he makes the difference.
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So doth the Lord, for this time the Battell is not to the strong, that is, men have not their reward here for the present time.
So does the Lord, for this time the Battle is not to the strong, that is, men have not their reward Here for the present time.
np1 vdz dt n1, p-acp d n1 dt n1 vbz xx p-acp dt j, cst vbz, n2 vhb xx po32 n1 av p-acp dt j n1.
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Even as it is upon a Stage, both are let alone till they have acted their part, there is no alteration,
Even as it is upon a Stage, both Are let alone till they have acted their part, there is no alteration,
j c-acp pn31 vbz p-acp dt n1, d vbr vvn av-j c-acp pns32 vhb vvn po32 n1, pc-acp vbz dx n1,
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but when they come off from the Stage, that is the time, when the one is commended, and the other is discommended.
but when they come off from the Stage, that is the time, when the one is commended, and the other is discommended.
cc-acp c-crq pns32 vvb a-acp p-acp dt n1, cst vbz dt n1, c-crq dt pi vbz vvn, cc dt n-jn vbz vvn.
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So it is with the Sonnes of God, and the Sonnes of men, God lets you both alone for the time, till you be gone off the Stage, that is the time that you must looke for the difference;
So it is with the Sons of God, and the Sons of men, God lets you both alone for the time, till you be gone off the Stage, that is the time that you must look for the difference;
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therefore be not preposterous in your expectation, be not discouraged, because you have not such outward contentments,
Therefore be not preposterous in your expectation, be not discouraged, Because you have not such outward contentment's,
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(20) sermon (DIV1)
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because you are not above, but below, for the present life, the time is not yet come;
Because you Are not above, but below, for the present life, the time is not yet come;
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for God doth not yet rule the world, as he will do;
for God does not yet Rule the world, as he will do;
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he hath, as it were, left the world to be ruled by others, he hath left men to rule:
he hath, as it were, left the world to be ruled by Others, he hath left men to Rule:
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now errour comes from the face of the Ruler (as the Wise-man saith) that is, there is that obliquity in the hearts of men, those that are in place of government generally, That Servants ride on Horse-backe,
now error comes from the face of the Ruler (as the Wiseman Says) that is, there is that obliquity in the hearts of men, those that Are in place of government generally, That Servants ride on Horseback,
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and Princes and Wise-men goe as Servants on foot. The Reason is, because men rule the world;and Princes and Wise men go as Servants on foot. The Reason is, Because men Rule the world;
cc n2 cc n2 vvb p-acp n2 p-acp n1. dt n1 vbz, c-acp n2 vvb dt n1;
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For errour (saith Salomon ) is from the face of the Ruler. For error (Says Solomon) is from the face of the Ruler.
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But now when God shall take all the government into his owne hands, when he shall be absolute King in the exercise of his dominion,
But now when God shall take all the government into his own hands, when he shall be absolute King in the exercise of his dominion,
p-acp av c-crq np1 vmb vvi d dt n1 p-acp po31 d n2, c-crq pns31 vmb vbi j n1 p-acp dt n1 pp-f po31 n1,
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then he will set all straight, and not before: then Servants shall goe on foot, and Princes and Wise-men shall ride on Horse-backe;
then he will Set all straight, and not before: then Servants shall go on foot, and Princes and Wise men shall ride on Horseback;
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therefore expect not thou it yet, the time is not yet come that thou shouldest be on Horse-backe, thou must be content to goe on foot yet.
Therefore expect not thou it yet, the time is not yet come that thou Shouldst be on Horseback, thou must be content to go on foot yet.
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And therefore, though you have not the present sense, goe on notwithstanding, hold out thy expectation a while,
And Therefore, though you have not the present sense, go on notwithstanding, hold out thy expectation a while,
cc av, cs pn22 vhb xx dt j n1, vvb a-acp a-acp, vvb av po21 n1 dt n1,
(20) sermon (DIV1)
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though it appeare not yet what thou shalt be, yet it will come when thou shalt have the sense of it in abundance.
though it appear not yet what thou shalt be, yet it will come when thou shalt have the sense of it in abundance.
cs pn31 vvb xx av r-crq pns21 vm2 vbi, av pn31 vmb vvi c-crq pns21 vm2 vhi dt n1 pp-f pn31 p-acp n1.
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Thirdly, and lastly, though thou have it not fully, though the time be deferred till the day of the declaration of the wrath of God on the one hand,
Thirdly, and lastly, though thou have it not Fully, though the time be deferred till the day of the declaration of the wrath of God on the one hand,
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and of his favour to the Saints on the other, yet by being New Creatures, you shall have outward comforts in great abundance, you shall not fare the worse,
and of his favour to the Saints on the other, yet by being New Creatures, you shall have outward comforts in great abundance, you shall not fare the Worse,
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but much the better for it; for the Promise is sure to those that feare the Lord:
but much the better for it; for the Promise is sure to those that Fear the Lord:
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To humility and the feare of God, to them is promised Riches, and Honour, and Life: To humility and the Fear of God, to them is promised Riches, and Honour, and Life:
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And God performes it in this life, though the full harvest bee kept for afterwards:
And God performs it in this life, though the full harvest be kept for afterwards:
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though you have but the first fruits of the reward, as well as you have but the first fruits of the Spirit;
though you have but the First fruits of the reward, as well as you have but the First fruits of the Spirit;
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yet, in this life, as you walke more perfectly with him, so he will with you;
yet, in this life, as you walk more perfectly with him, so he will with you;
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and the lesse you walke with him, the lesse hee will walke with you (that is) such an evennesse you shall finde in the wayes of God to you, such a measure of Iudgement and mercy,
and the less you walk with him, the less he will walk with you (that is) such an evenness you shall find in the ways of God to you, such a measure of Judgement and mercy,
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as there is evennesse or unevennesse of your hearts, as there is so much new, or so much old.
as there is evenness or unevenness of your hearts, as there is so much new, or so much old.
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Let us labour to make our wayes more perfect, and we shall be more perfect in our outward estate, we shall be better in our wealth, we shall be blessed better in our name, thou shalt bee more cheerefull in thy Spirit, thou shalt be blessed in thy wife,
Let us labour to make our ways more perfect, and we shall be more perfect in our outward estate, we shall be better in our wealth, we shall be blessed better in our name, thou shalt be more cheerful in thy Spirit, thou shalt be blessed in thy wife,
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and in thy children, at thy going out, and at thy comming in, in every thing:
and in thy children, At thy going out, and At thy coming in, in every thing:
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so that the present wages that you shall have, set aside that which is deferred for the future, it is exceeding large to the New Creature;
so that the present wages that you shall have, Set aside that which is deferred for the future, it is exceeding large to the New Creature;
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there is comfort enough in the thing, holinesse is reward enough to it selfe, if you should have no more.
there is Comfort enough in the thing, holiness is reward enough to it self, if you should have no more.
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If a man be in strength and in health, what if you put him into a Cottage, what if he be put into prison? he can beare it well enough:
If a man be in strength and in health, what if you put him into a Cottage, what if he be put into prison? he can bear it well enough:
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If there were no more but to be made a New Creature, it were enough to make your hearts to desire that condition;
If there were no more but to be made a New Creature, it were enough to make your hearts to desire that condition;
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but besides that, it brings outward comforts in abundance;
but beside that, it brings outward comforts in abundance;
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or, if you have not abundance, it will make a little instead to you of a great deale.
or, if you have not abundance, it will make a little instead to you of a great deal.
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So much for this, because I have other things to deliver. Thirdly, are they inseparable? Then take heed of challenging the one without the other;
So much for this, Because I have other things to deliver. Thirdly, Are they inseparable? Then take heed of challenging the one without the other;
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doe not thinke that you are in Christ, if you finde not that New Creature: do not think that you Are in christ, if you find not that New Creature:
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And this Doctrine is of much moment, for this is that, that we shall all be tried by at the last day,
And this Doctrine is of much moment, for this is that, that we shall all be tried by At the last day,
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and it is that peremptory Sentence that can never be revoked, because it is the Sentence of the Gospel, therefore you must know this, that al the judgements that are pronounced in the Gospel, they are without all reservation, there is no more revoking of them, therefore Paul saith, Rom. 2.16. He shall judge the secrets of mens hearts according to my Gospell:
and it is that peremptory Sentence that can never be revoked, Because it is the Sentence of the Gospel, Therefore you must know this, that all the Judgments that Are pronounced in the Gospel, they Are without all reservation, there is no more revoking of them, Therefore Paul Says, Rom. 2.16. He shall judge the secrets of men's hearts according to my Gospel:
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So that you must know that the Gospell hath a judgement, and a terrible judgement as wel as the Law. (There is a judging by the Law, that is,) men that have lived without the knowing of Christ, they shall be judged by the Law,
So that you must know that the Gospel hath a judgement, and a terrible judgement as well as the Law. (There is a judging by the Law, that is,) men that have lived without the knowing of christ, they shall be judged by the Law,
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but when we come to Christ, to live under the Gospell, (as we all doe) wee shall be judged by the Gospell;
but when we come to christ, to live under the Gospel, (as we all do) we shall be judged by the Gospel;
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What is that? those that receive not Christ shall be damned: that is one part of the Gospell you know;
What is that? those that receive not christ shall be damned: that is one part of the Gospel you know;
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therefore you see that there is a judgement there; He that beleeves shall be saved, but he that beleeves not shall be damned.
Therefore you see that there is a judgement there; He that believes shall be saved, but he that believes not shall be damned.
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Well, as it is true concerning the point of Iustification, hee that beleeves not and takes not Christ, shall bee damned for it:
Well, as it is true Concerning the point of Justification, he that believes not and Takes not christ, shall be damned for it:
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So it is as true in the point of Sanctification, he that is not a New Creature, hee that is not borne againe, he shall not enter into the Kingdome of God, Iohn 3.3. There is a peremptory judgement:
So it is as true in the point of Sanctification, he that is not a New Creature, he that is not born again, he shall not enter into the Kingdom of God, John 3.3. There is a peremptory judgement:
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therefore consider with thy selfe, when thou commest to die, what thou wilt say then, Satan will then come and lay thy sinnes to thy charge, thou must then thinke what thou hast to answer, thou hast nothing to say but I am in Christ:
Therefore Consider with thy self, when thou Comest to die, what thou wilt say then, Satan will then come and lay thy Sins to thy charge, thou must then think what thou hast to answer, thou hast nothing to say but I am in christ:
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well, but how dost thou prove that, he will aske thee that question, Art thou a New Creature? If thou doe finde that thou art not a New Creature, thou art not in Christ,
well, but how dost thou prove that, he will ask thee that question, Art thou a New Creature? If thou do find that thou art not a New Creature, thou art not in christ,
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and thou needest not a new condem•ation, but thou art condemned already.
and thou Needest not a new condem•ation, but thou art condemned already.
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For Christ found all the world in a state of condemnation, and if thou be not in him, thou art in the same estate: For christ found all the world in a state of condemnation, and if thou be not in him, thou art in the same estate:
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and therefore if you should but heare these words, if wee should bee silent, and should but reade these words, Whosoever is in Christ, let him be a New Creature:
and Therefore if you should but hear these words, if we should be silent, and should but read these words, Whosoever is in christ, let him be a New Creature:
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it may make a man tremble, and looke about him, and consider his state, and take heed of disjoyning these things that the Lord hath joyned together:
it may make a man tremble, and look about him, and Consider his state, and take heed of disjoining these things that the Lord hath joined together:
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if being in Christ, and being a New Creature be inseparable, think not that thou canst take Christ divided, that thou canst take him halfe,
if being in christ, and being a New Creature be inseparable, think not that thou Canst take christ divided, that thou Canst take him half,
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and leave the other part, that thou canst take him as a Saviour, and not take him as a Prophet, and a King;
and leave the other part, that thou Canst take him as a Saviour, and not take him as a Prophet, and a King;
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thinke not to have Iustification, and to want Sanctification:
think not to have Justification, and to want Sanctification:
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and therefore, you see, when the Gospell was preached, this was the maine thing that was urged, Marke 6.13. when the seventie were sent out (saith the Text) this was their preaching, it sets downe the summe, that men should amend their lives.
and Therefore, you see, when the Gospel was preached, this was the main thing that was urged, Mark 6.13. when the seventie were sent out (Says the Text) this was their preaching, it sets down the sum, that men should amend their lives.
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When Christ himselfe was to preach, Matth. 4.17. this was the summe of his Doctrine, Amend your lives, for the Kingdome of Heaven is at hand.
When christ himself was to preach, Matthew 4.17. this was the sum of his Doctrine, Amend your lives, for the Kingdom of Heaven is At hand.
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Paul, when he would tell them what was the summe of his preaching, Act. 20.21. saith hee, Wee goe about preaching, witnessing to Iewes and Grecians repentance towards God, and faith towards Christ. Paul, when he would tell them what was the sum of his preaching, Act. 20.21. Says he, we go about preaching, witnessing to Iewes and Greeks Repentance towards God, and faith towards christ.
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So that this Repentance that makes a man a New Creature, it was pressed as a thing of absolute necessity,
So that this Repentance that makes a man a New Creature, it was pressed as a thing of absolute necessity,
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as well as the taking of Christ.
as well as the taking of christ.
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You know, when Iohn Baptist came, what he called for, Fruits worthy of amendment of life.
You know, when John Baptist Come, what he called for, Fruits worthy of amendment of life.
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Deceive not your selves, apply not the promises of the Gospell, except you finde this Symptome of being in CHRIST, that you are made New Creatures.
Deceive not your selves, apply not the promises of the Gospel, except you find this symptom of being in CHRIST, that you Are made New Creatures.
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This distinguisheth betweene a Temporary Beleever, and another;
This Distinguisheth between a Temporary Believer, and Another;
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both goe thus far, both have an insition into the Root, but the Temporary Beleever partakes not of the fatnesse of the Root ▪ he receives not life from the Root:
both go thus Far, both have an insition into the Root, but the Temporary Believer partakes not of the fatness of the Root ▪ he receives not life from the Root:
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It may be thou hast taken Christ in thy sense, but hast thou tasted of the fatnesse of the Root, hast thou drawne life from him, art thou made a New Creature,
It may be thou hast taken christ in thy sense, but hast thou tasted of the fatness of the Root, hast thou drawn life from him, art thou made a New Creature,
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as a graft that is put into a new stocke:
as a grafted that is put into a new stock:
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when wee are ingrafted into Christ, there is an inversion of the order, there the stocke changeth the graft;
when we Are ingrafted into christ, there is an inversion of the order, there the stock changes the grafted;
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in the other, the graft changeth the stocke into its Nature. Againe, when thou takest Christ without this, it is as putting stones one upon another,
in the other, the grafted changes the stock into its Nature. Again, when thou Takest christ without this, it is as putting stones one upon Another,
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when there is nothing to sement them, and to glew them together: whosoever is in Christ, is built upon him, as upon the corner-stone;
when there is nothing to sement them, and to glew them together: whosoever is in christ, is built upon him, as upon the cornerstone;
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now an Hypocrite may be built on him, as well as a true Professour;
now an Hypocrite may be built on him, as well as a true Professor;
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but here is the difference, they are living stones, their Nature is altered, they differ as much from themselves what they were before,
but Here is the difference, they Are living stones, their Nature is altered, they differ as much from themselves what they were before,
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as living things differ from dead stones;
as living things differ from dead stones;
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so, it may be, thou hast had an adhesion to the Body of Christ, thou hast stucke to it, as it were;
so, it may be, thou hast had an adhesion to the Body of christ, thou hast stuck to it, as it were;
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but, if thou be a true member, then thou art knit to it by ligaments and sinewes, thou hast communion with the head, there is an influence of bloud and spirits into thee:
but, if thou be a true member, then thou art knit to it by ligaments and sinews, thou hast communion with the head, there is an influence of blood and spirits into thee:
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therefore consider that with thy selfe; it may be, thou livest in the Church, and art such a member of it,
Therefore Consider that with thy self; it may be, thou Livest in the Church, and art such a member of it,
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as a glasse-eye is of the body:
as a glasse-eye is of the body:
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but hast thou communion with the head, art thou made a New Creature by being in Christ? Is thy heart changed and sanctified by being in him? If it be so;
but hast thou communion with the head, art thou made a New Creature by being in christ? Is thy heart changed and sanctified by being in him? If it be so;
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then conclude, thou art in Christ; For, if any be in Christ, he is a New Creature.
then conclude, thou art in christ; For, if any be in christ, he is a New Creature.
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Examine thy selfe in this, deceive not thy selfe, to whomsoever he is made Righteousnesse, he is made Sanctification.
Examine thy self in this, deceive not thy self, to whomsoever he is made Righteousness, he is made Sanctification.
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It is impossible they should be disjoyned, (as I told you in the morning,) his bloud hath not onely a vertue to cleanse thee from the guilt of thy sinnes,
It is impossible they should be disjoined, (as I told you in the morning,) his blood hath not only a virtue to cleanse thee from the guilt of thy Sins,
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but a power to purge thy conscience from dead workes, to serve the living God, Hebr. 9.14.
but a power to purge thy conscience from dead works, to serve the living God, Hebrew 9.14.
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And wheresoever it is a plaister to cover thy sinnes, it doth likewise heale and cure them:
And wheresoever it is a plaster to cover thy Sins, it does likewise heal and cure them:
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therefore thinke not that thou art in Christ, except thou finde this to be thy condition.
Therefore think not that thou art in christ, except thou find this to be thy condition.
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Yea, but you will say, Is there such a condition in the world? who is it that findes himselfe such a New Creature? this I find that my old lusts returne, the same Inclinations I had, I finde them still, Yea, but you will say, Is there such a condition in the world? who is it that finds himself such a New Creature? this I find that my old Lustiest return, the same Inclinations I had, I find them still,
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and this experiment of being all new, that all old things are passed away, I have not yet had;
and this experiment of being all new, that all old things Are passed away, I have not yet had;
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what shall we say to this? Wee will answer it very briefely:
what shall we say to this? we will answer it very briefly:
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Though thou hast it not already, yet thou must not bee discouraged, thou must not say, there is nothing done, because al is not done:
Though thou hast it not already, yet thou must not be discouraged, thou must not say, there is nothing done, Because all is not done:
cs pns21 vh2 pn31 xx av, av pns21 vmb xx vbi vvn, pns21 vmb xx vvi, pc-acp vbz pix vdn, c-acp d vbz xx vdn:
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for motions are denominated from the termes they tend to, not from that they are already:
for motions Are denominated from the terms they tend to, not from that they Are already:
c-acp n2 vbr vvn p-acp dt n2 pns32 vvb p-acp, xx p-acp cst pns32 vbr av:
(20) sermon (DIV1)
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4340
when a thing is a little white, though it bee not perfectly white, we say, it is white:
when a thing is a little white, though it be not perfectly white, we say, it is white:
c-crq dt n1 vbz dt j j-jn, cs pn31 vbb xx av-j j-jn, pns12 vvb, pn31 vbz j-jn:
(20) sermon (DIV1)
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4341
when the Lord begins new qualities, if it be in sincerity, it is properly said to be a New Creature, for in time it will come to that, that will be the issue of it:
when the Lord begins new qualities, if it be in sincerity, it is properly said to be a New Creature, for in time it will come to that, that will be the issue of it:
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(20) sermon (DIV1)
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therefore that which stands you in hand, is to consider, whether you be so or no;
Therefore that which Stands you in hand, is to Consider, whither you be so or no;
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(20) sermon (DIV1)
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4343
for indeed it is a difficult thing to discerne, and needfull for you to consider it:
for indeed it is a difficult thing to discern, and needful for you to Consider it:
c-acp av pn31 vbz dt j n1 pc-acp vvi, cc j p-acp pn22 pc-acp vvi pn31:
(20) sermon (DIV1)
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therefore I will briefely shew you how you shall discerne it.
Therefore I will briefly show you how you shall discern it.
av pns11 vmb av-j vvi pn22 c-crq pn22 vmb vvi pn31.
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4345
First, you must know you shall have a present Sense of it, you shall feele it in your selves, you shall know that such a change is wrought in you:
First, you must know you shall have a present Sense of it, you shall feel it in your selves, you shall know that such a change is wrought in you:
ord, pn22 vmb vvi pn22 vmb vhi dt j n1 pp-f pn31, pn22 vmb vvi pn31 p-acp po22 n2, pn22 vmb vvi cst d dt n1 vbz vvn p-acp pn22:
(20) sermon (DIV1)
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for this is the difference betweene the Soule of a Man, and the soule of a Beast;
for this is the difference between the Soul of a Man, and the soul of a Beast;
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4347
a Beast cannot returne upon his action, to know whether he have done such a thing or no,
a Beast cannot return upon his actium, to know whither he have done such a thing or no,
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4348
but the Soule of a Man is able to doe it, it is capable of reflect Acts,
but the Soul of a Man is able to do it, it is capable of reflect Acts,
cc-acp dt n1 pp-f dt n1 vbz j pc-acp vdi pn31, pn31 vbz j pp-f vvb n2,
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4349
as we say, it can recoile and returne upon it selfe, and can consider what is done with it:
as we say, it can recoil and return upon it self, and can Consider what is done with it:
c-acp pns12 vvb, pn31 vmb vvi cc vvi p-acp pn31 n1, cc vmb vvi r-crq vbz vdn p-acp pn31:
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therefore examine thy selfe by this, thou mayest know, whether such a change be wrought in thy heart or no.
Therefore examine thy self by this, thou Mayest know, whither such a change be wrought in thy heart or no.
av vvb po21 n1 p-acp d, pns21 vm2 vvi, cs d dt n1 vbi vvn p-acp po21 n1 cc uh-dx.
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4351
See it in other things, thou canst tell what thou delightest in, thou canst tell what thine inclination is;
See it in other things, thou Canst tell what thou delightest in, thou Canst tell what thine inclination is;
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4352
for a mans inclination is of a quick sense, it puts him forward, it carries him to that which he desires:
for a men inclination is of a quick sense, it puts him forward, it carries him to that which he Desires:
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4353
therefore thou mayest see the scope of this, thou mayest deceive another, thou canst not deceive thine owne heart, especially in judging this,
Therefore thou Mayest see the scope of this, thou Mayest deceive Another, thou Canst not deceive thine own heart, especially in judging this,
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whether thou be a New Creature.
whither thou be a New Creature.
cs pns21 vbb dt j n1.
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4355
If thou judge strictly of thy selfe, if thou have a right rule to examine it by, the present sense of it may be an assurance that thou art made a New Creature:
If thou judge strictly of thy self, if thou have a right Rule to examine it by, the present sense of it may be an assurance that thou art made a New Creature:
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for to be a New Creature is nothing else, but to be turned upside downe,
for to be a New Creature is nothing Else, but to be turned upside down,
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4357
when a man changeth his course (as it were, from East to West) when hee sailes to a quite contrary point of the Compasse,
when a man changes his course (as it were, from East to West) when he sails to a quite contrary point of the Compass,
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when the Rudder of his life is turned:
when the Rudder of his life is turned:
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therefore Paul saith, he came to preach, To turne men from darknesse to light, from the power of Satan of God:
Therefore Paul Says, he Come to preach, To turn men from darkness to Light, from the power of Satan of God:
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Therefore there is a contrary course, it is a turning, it is true, if the New Creature were but a buckling,
Therefore there is a contrary course, it is a turning, it is true, if the New Creature were but a buckling,
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but a bowing of the course, it would be hardly discerned, but when it is from contrary to contrary, such a thing is easily found.
but a bowing of the course, it would be hardly discerned, but when it is from contrary to contrary, such a thing is Easily found.
cc-acp dt vvg pp-f dt n1, pn31 vmd vbi av vvn, cc-acp c-crq pn31 vbz p-acp n-jn p-acp n-jn, d dt n1 vbz av-j vvn.
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4362
I know such a thing as I hated, now I love it; I know such a duty that was tedious, now it is delightfull;
I know such a thing as I hated, now I love it; I know such a duty that was tedious, now it is delightful;
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(20) sermon (DIV1)
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such a thing I could not doe, now I can performe it; go thorow all the parts of thy life thou mayest have • present sense.
such a thing I could not do, now I can perform it; go thorough all the parts of thy life thou Mayest have • present sense.
d dt n1 pns11 vmd xx vdi, av pns11 vmb vvi pn31; vvb p-acp d dt n2 pp-f po21 n1 pns21 vm2 vhi • j n1.
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Wonder not at this Doctrine, for if it were not thus, no man could have assurance at the first conversion of his heart to God,
Wonder not At this Doctrine, for if it were not thus, no man could have assurance At the First conversion of his heart to God,
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if it were not that you might judge your selves by a present sense you have, by that alteration, by that reflect act of the Soule;
if it were not that you might judge your selves by a present sense you have, by that alteration, by that reflect act of the Soul;
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for when I say sense, I meane that inclination of thy Soule;
for when I say sense, I mean that inclination of thy Soul;
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4367
If wee could not judge our selves by that, no man at his first comming to CHRIST could judge of himselfe, till he had staied some time;
If we could not judge our selves by that, no man At his First coming to CHRIST could judge of himself, till he had stayed Some time;
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4368
and then at what time shall we set limits, shall we stay at a day, or a weeke, or at a moneth, or a yeare, or seven yeare:
and then At what time shall we Set Limits, shall we stay At a day, or a Week, or At a Monn, or a year, or seven year:
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4369
therefore a man may have assurance from the inclination of his Soule, that there is a change in him,
Therefore a man may have assurance from the inclination of his Soul, that there is a change in him,
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4370
or else we should never be able to comfort men in an exigent:
or Else we should never be able to Comfort men in an exigent:
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4371
For, except they had had triall, except they had a long time to live, except they might come to converse,
For, except they had had trial, except they had a long time to live, except they might come to converse,
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4372
and be put upon it by temptation and triall, no man could comfort himselfe:
and be put upon it by temptation and trial, no man could Comfort himself:
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4373
therefore that is one thing to try it, you shall finde a change wrought, you shall finde the inclination of the Soule turned another way:
Therefore that is one thing to try it, you shall find a change wrought, you shall find the inclination of the Soul turned Another Way:
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4374
Goe thorow all the particulars, looke thorow the whole rectitude of the Image of God, expressed in all the graces of that whole line,
Go thorough all the particulars, look thorough the Whole rectitude of the Image of God, expressed in all the graces of that Whole line,
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4375
and look to your heart what it was before, and thou shalt finde in every thing an alteration, that is one thing to judge it by.
and look to your heart what it was before, and thou shalt find in every thing an alteration, that is one thing to judge it by.
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4376
Secondly, you shall judge something by the universality of it; Whosoever is in Christ is a New Creature:
Secondly, you shall judge something by the universality of it; Whosoever is in christ is a New Creature:
ord, pn22 vmb vvi pi p-acp dt n1 pp-f pn31; r-crq vbz p-acp np1 vbz dt j n1:
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4377
The meaning is not, that the substance of a man is changed, but the order and frame of his Soule is altered, there are the same strings,
The meaning is not, that the substance of a man is changed, but the order and frame of his Soul is altered, there Are the same strings,
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4378
as it were, but there is a new tune put to them; there is the same Soule, the same faculties, but there is a new order there.
as it were, but there is a new tune put to them; there is the same Soul, the same faculties, but there is a new order there.
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4379
Marke, as it is in all things that consist in order, there you must have the whole,
Mark, as it is in all things that consist in order, there you must have the Whole,
n1, c-acp pn31 vbz p-acp d n2 cst vvb p-acp n1, a-acp pn22 vmb vhi dt j-jn,
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or none at all, the harmony that hath not every string set right, in some measure, it is no harmony, but the harmony is dissolved.
or none At all, the harmony that hath not every string Set right, in Some measure, it is no harmony, but the harmony is dissolved.
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4381
Beauty that consists in a conformity of all the parts, except there bee a concurrence of all, the Beauty is dissolved, it is nothing; so in all things else:
Beauty that consists in a conformity of all the parts, except there be a concurrence of all, the Beauty is dissolved, it is nothing; so in all things Else:
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4382
therefore consider with thy selfe, art thou made all new? for thou must know that God workes not by halves;
Therefore Consider with thy self, art thou made all new? for thou must know that God works not by halves;
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no man ever had an heart halfe new and old;
no man ever had an heart half new and old;
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4384
in the worke of Redemption and re-creating, and repairing of mankind, there is not a worke of the Lord but it is perfect.
in the work of Redemption and recreating, and repairing of mankind, there is not a work of the Lord but it is perfect.
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4385
It is true, it is not ripe yet, there is a time for the maturity of it, it shall grow to full ripenesse;
It is true, it is not ripe yet, there is a time for the maturity of it, it shall grow to full ripeness;
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4386
but yet the Lord lookes on it, and it must be very good, that is, there must be all of it:
but yet the Lord looks on it, and it must be very good, that is, there must be all of it:
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4387
therefore consider with thy selfe, Art thou all new? Is there not some exempted place in thy heart and life that is yet old,
Therefore Consider with thy self, Art thou all new? Is there not Some exempted place in thy heart and life that is yet old,
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4388
as old as it was? If there be, certainely thou art not yet made a New Creature.
as old as it was? If there be, Certainly thou art not yet made a New Creature.
c-acp j c-acp pn31 vbds? cs pc-acp vbi, av-j pns21 vb2r xx av vvn dt j n1.
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4389
Take Iudas for example, you shall finde this, he had old still, his covetousnes yet remained in him that was not renued:
Take Iudas for Exampl, you shall find this, he had old still, his covetousness yet remained in him that was not renewed:
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thence it was, that in the Passeover, there was such a strait charge, that all the leaven should be purged out;
thence it was, that in the Passover, there was such a strait charge, that all the leaven should be purged out;
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you see how it is repeated, not a jot of leaven shall be left.
you see how it is repeated, not a jot of leaven shall be left.
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So, saith the Apostle, All must be new and unleavened, because Christ our Passeover is offered for us.
So, Says the Apostle, All must be new and unleavened, Because christ our Passover is offered for us.
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But the naturall man will say, this is impossible; for then wee shall have no sinne? But the natural man will say, this is impossible; for then we shall have no sin?
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My Brethren, that is not the meaning of it;
My Brothers, that is not the meaning of it;
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the meaning is, that thou must be purged from all the old leaven, that is, thou must allow none, thou must strive against all, thou must hate all, thou must doe thy best to cleanse it out,
the meaning is, that thou must be purged from all the old leaven, that is, thou must allow none, thou must strive against all, thou must hate all, thou must do thy best to cleanse it out,
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and not suffer any to be there willingly, as to take possession in thy heart;
and not suffer any to be there willingly, as to take possession in thy heart;
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it may be there as a theefe, (as it were, as a Creeper in) but otherwise it is not to be there:
it may be there as a thief, (as it were, as a Creeper in) but otherwise it is not to be there:
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therefore consider that, Let them looke to this, that thinke stoppage is paiment, that take liberty in some things,
Therefore Consider that, Let them look to this, that think stoppage is payment, that take liberty in Some things,
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and think to recompence it by a more strict care in other things:
and think to recompense it by a more strict care in other things:
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for when a man comes to this, to super-errogate in some things, and to be negligent in others, It is an evill signe, it is a signe thou art not a New Creature,
for when a man comes to this, to supererogate in Some things, and to be negligent in Others, It is an evil Signen, it is a Signen thou art not a New Creature,
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for then all would bee new;
for then all would be new;
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4402
I say, it is an ill signe, that there is no life there, it is a signe that all that thou doest otherwise is but counterfeit:
I say, it is an ill Signen, that there is no life there, it is a Signen that all that thou dost otherwise is but counterfeit:
pns11 vvb, pn31 vbz dt j-jn n1, cst pc-acp vbz dx n1 a-acp, pn31 vbz dt n1 cst d cst pns21 vd2 av vbz p-acp n-jn:
(20) sermon (DIV1)
629
Image 183
4403
therefore it is worth your observation, that when any man serves the Lord, when he doth it not with his whole heart, it is reckoned as counterfeit,
Therefore it is worth your observation, that when any man serves the Lord, when he does it not with his Whole heart, it is reckoned as counterfeit,
av pn31 vbz j po22 n1, cst c-crq d n1 vvz dt n1, c-crq pns31 vdz pn31 xx p-acp po31 j-jn n1, pn31 vbz vvn p-acp n-jn,
(20) sermon (DIV1)
629
Image 183
4404
if there bee but one old place in the heart, if there bee but one old lust living there, God takes all as fained, Ier. 3.10. You did not turne to me with your whole heart, but fainedly:
if there be but one old place in the heart, if there be but one old lust living there, God Takes all as feigned, Jeremiah 3.10. You did not turn to me with your Whole heart, but fainedly:
cs pc-acp vbi p-acp crd j n1 p-acp dt n1, cs pc-acp vbi p-acp crd j n1 vvg a-acp, np1 vvz d a-acp vvn, np1 crd. pn22 vdd xx vvi p-acp pno11 p-acp po22 j-jn n1, cc-acp av-j:
(20) sermon (DIV1)
629
Image 183
4405
As if he should say, If it be not done with the whole heart, it is fained, it is a signe there is no life there,
As if he should say, If it be not done with the Whole heart, it is feigned, it is a Signen there is no life there,
c-acp cs pns31 vmd vvi, cs pn31 vbb xx vdn p-acp dt j-jn n1, pn31 vbz vvn, pn31 vbz dt n1 a-acp vbz dx n1 a-acp,
(20) sermon (DIV1)
629
Image 183
4406
if a man abound in duties never so much;
if a man abound in duties never so much;
cs dt n1 vvb p-acp n2 av-x av av-d;
(20) sermon (DIV1)
629
Image 183
4407
let him be excellent in prayer, excellent in almes-deeds, in doing justice, let him come to Church, let him doe what he will,
let him be excellent in prayer, excellent in almsdeeds, in doing Justice, let him come to Church, let him do what he will,
vvb pno31 vbi j p-acp n1, j p-acp n2, p-acp vdg n1, vvb pno31 vvi p-acp n1, vvb pno31 vdb r-crq pns31 vmb,
(20) sermon (DIV1)
629
Image 183
4408
if there be any thing old, yet it is a signe he wants life, for where there is life, there is augmentation of parts;
if there be any thing old, yet it is a Signen he Wants life, for where there is life, there is augmentation of parts;
cs pc-acp vbb d n1 j, av pn31 vbz dt n1 pns31 vvz n1, c-acp c-crq pc-acp vbz n1, pc-acp vbz n1 pp-f n2;
(20) sermon (DIV1)
629
Image 183
4409
a man that is living encreaseth in all.
a man that is living increases in all.
dt n1 cst vbz n1 vvz p-acp d.
(20) sermon (DIV1)
629
Image 183
4410
If thou find some part of thy soule, of thy life, to be augmented, and not the rest, thou art dead, a dead thing may be capable of it, you may encrease one part of Wheat,
If thou find Some part of thy soul, of thy life, to be augmented, and not the rest, thou art dead, a dead thing may be capable of it, you may increase one part of Wheat,
cs pns21 vvb d n1 pp-f po21 n1, pp-f po21 n1, pc-acp vbi vvn, cc xx dt n1, pns21 vb2r j, dt j n1 vmb vbi j pp-f pn31, pn22 vmb vvi crd n1 pp-f n1,
(20) sermon (DIV1)
629
Image 183
4411
or of Silver, or Gold, but the other part continues as it was, but all increase in living Creatures, it is a generall encrease, there is nothing stands at a stay;
or of Silver, or Gold, but the other part continues as it was, but all increase in living Creatures, it is a general increase, there is nothing Stands At a stay;
cc pp-f n1, cc n1, cc-acp dt j-jn n1 vvz c-acp pn31 vbds, cc-acp d n1 p-acp j-vvg n2, pn31 vbz dt j n1, pc-acp vbz pix vvz p-acp dt n1;
(20) sermon (DIV1)
629
Image 183
4412
if thou finde a reservation in some things wherein thou takest liberty, and standest at a stay, thou art not yet a New Creature.
if thou find a reservation in Some things wherein thou Takest liberty, and Standest At a stay, thou art not yet a New Creature.
cs pns21 vvb dt n1 p-acp d n2 c-crq pns21 vv2 n1, cc vv2 p-acp dt n1, pns21 vb2r xx av dt j n1.
(20) sermon (DIV1)
629
Image 183
4413
Thirdly, thou shalt know, if thou be new by this, thou lookest upon every thing with a new eye, every thing is presented to thee in a new manner: Thirdly, thou shalt know, if thou be new by this, thou Lookest upon every thing with a new eye, every thing is presented to thee in a new manner:
ord, pns21 vm2 vvi, cs pns21 vbb j p-acp d, pns21 vv2 p-acp d n1 p-acp dt j n1, d n1 vbz vvn p-acp pno21 p-acp dt j n1:
(20) sermon (DIV1)
630
Image 183
4414
this I take from this very Chapter, the Apostle saith, We know no man after the flesh,
this I take from this very Chapter, the Apostle Says, We know no man After the Flesh,
d pns11 vvb p-acp d j n1, dt n1 vvz, pns12 vvb dx n1 p-acp dt n1,
(20) sermon (DIV1)
630
Image 183
4415
therefore whosoever is in Christ let him bee a New Creature: Therefore whosoever is in christ let him be a New Creature:
av r-crq vbz p-acp np1 vvb pno31 vbi dt j n1:
(20) sermon (DIV1)
630
Image 183
4416
As if he should say, I am a New Creature, or else I could not be in Christ;
As if he should say, I am a New Creature, or Else I could not be in christ;
c-acp cs pns31 vmd vvi, pns11 vbm dt j n1, cc av pns11 vmd xx vbi p-acp np1;
(20) sermon (DIV1)
630
Image 183
4417
as I, so every man else must be ▪ for that instance he gives of living to the Lord, of being a New Creature, he knew no man after the flesh.
as I, so every man Else must be ▪ for that instance he gives of living to the Lord, of being a New Creature, he knew no man After the Flesh.
c-acp pns11, av d n1 av vmb vbi ▪ c-acp cst n1 pns31 vvz pp-f vvg p-acp dt n1, pp-f vbg dt j n1, pns31 vvd dx n1 p-acp dt n1.
(20) sermon (DIV1)
630
Image 183
4418
Look to thy selfe in this, dost thou looke upon every thing in the world with a new eye, (that is) upon all the particulars;
Look to thy self in this, dost thou look upon every thing in the world with a new eye, (that is) upon all the particulars;
n1 p-acp po21 n1 p-acp d, vd2 pns21 vvi p-acp d n1 p-acp dt n1 p-acp dt j n1, (cst vbz) p-acp d dt n2-j;
(20) sermon (DIV1)
630
Image 183
4419
thou lookest upon sinne in another fashion than thou did'st before, thou seest more in it,
thou Lookest upon sin in Another fashion than thou didst before, thou See more in it,
pns21 vv2 p-acp n1 p-acp j-jn n1 cs pns21 vdd2 p-acp, pns21 vv2 n1 p-acp pn31,
(20) sermon (DIV1)
630
Image 183
4420
than ever thou did'st? Thou lookest upon spirituall Grace in another m•nner, thou seest more excellencie in it than thou diddest;
than ever thou didst? Thou Lookest upon spiritual Grace in Another m•nner, thou See more excellency in it than thou didst;
cs av pns21 vdd2? pns21 vv2 p-acp j n1 p-acp j-jn n1, pns21 vv2 av-dc n1 p-acp pn31 cs pns21 vdd2;
(20) sermon (DIV1)
630
Image 183
4421
thou look'st upon the world in another manner, than when thou didst magnifie it, and the things of it, the dignity, the honour and the wealth;
thou Lookest upon the world in Another manner, than when thou didst magnify it, and the things of it, the dignity, the honour and the wealth;
pns21 vv2 p-acp dt n1 p-acp j-jn n1, cs c-crq pns21 vdd2 vvi pn31, cc dt n2 pp-f pn31, dt n1, dt n1 cc dt n1;
(20) sermon (DIV1)
630
Image 183
4422
thou art now able to say as Paul, They are as drosse, as a withering flower:
thou art now able to say as Paul, They Are as dross, as a withering flower:
pns21 vb2r av j pc-acp vvi p-acp np1, pns32 vbr p-acp n1, c-acp dt vvg n1:
(20) sermon (DIV1)
630
Image 183
4423
thou lookest upon good and ill men after another manner, a vile person will be despised in thine eyes, let him have all outward excellencies,
thou Lookest upon good and ill men After Another manner, a vile person will be despised in thine eyes, let him have all outward excellencies,
pns21 vv2 p-acp j cc j-jn n2 p-acp j-jn n1, dt j n1 vmb vbi vvn p-acp po21 n2, vvb pno31 vhi d j n2,
(20) sermon (DIV1)
630
Image 183
4424
and hee that feares the Lord, thou wilt honour him, let him be never so base:
and he that fears the Lord, thou wilt honour him, let him be never so base:
cc pns31 cst vvz dt n1, pns21 vm2 vvi pno31, vvb pno31 vbi av-x av j:
(20) sermon (DIV1)
630
Image 183
4425
thou lookest on thy selfe after another manner, thou doest no more behold thy selfe as thou didst, to thinke thy selfe perfected, by adding to thy outward condition, to thy outward comforts and conveniences,
thou Lookest on thy self After Another manner, thou dost not more behold thy self as thou didst, to think thy self perfected, by adding to thy outward condition, to thy outward comforts and conveniences,
pns21 vv2 p-acp po21 n1 p-acp j-jn n1, pns21 vd2 xx av-dc vvi po21 n1 c-acp pns21 vdd2, pc-acp vvi po21 n1 vvn, p-acp vvg p-acp po21 j n1, p-acp po21 j n2 cc n2,
(20) sermon (DIV1)
630
Image 183
4426
though that be a thing that is not to be despised, yet a mans selfe lyes not in that,
though that be a thing that is not to be despised, yet a men self lies not in that,
cs d vbb dt n1 cst vbz xx pc-acp vbi vvn, av dt ng1 n1 vvz xx p-acp d,
(20) sermon (DIV1)
630
Image 183
4427
but himselfe is the inward man, the Regenerate man;
but himself is the inward man, the Regenerate man;
cc-acp px31 vbz dt j n1, dt vvn n1;
(20) sermon (DIV1)
630
Image 183
4428
thou wilt not care to have thy outward man perish, thou wilt not care what loser thou be in any thing else, thou wilt reckon that thy selfe,
thou wilt not care to have thy outward man perish, thou wilt not care what loser thou be in any thing Else, thou wilt reckon that thy self,
pns21 vm2 xx vvi pc-acp vhi po21 j n1 vvi, pns21 vm2 xx vvi r-crq n1 pns21 vbi p-acp d n1 av, pns21 vm2 vvi d po21 n1,
(20) sermon (DIV1)
630
Image 183
4429
therefore thou wilt deny those things, because thou reckonest not them thy selfe;
Therefore thou wilt deny those things, Because thou reckonest not them thy self;
av pns21 vm2 vvi d n2, c-acp pns21 vv2 xx pno32 po21 n1;
(20) sermon (DIV1)
630
Image 183
4430
for it is impossible that a man should deny that which is himselfe, but thy judgement is altered, thou lookest with another eye upon another selfe,
for it is impossible that a man should deny that which is himself, but thy judgement is altered, thou Lookest with Another eye upon Another self,
p-acp pn31 vbz j cst dt n1 vmd vvi d r-crq vbz px31, cc-acp po21 n1 vbz vvn, pns21 vv2 p-acp j-jn n1 p-acp j-jn n1,
(20) sermon (DIV1)
630
Image 183
4431
than thou didst before, and therefore thou deniest that which before thou tookest for thy selfe, and nourished'st for thy selfe.
than thou didst before, and Therefore thou deniest that which before thou tookest for thy self, and nourished'st for thy self.
cs pns21 vdd2 p-acp, cc av pns21 vv2 d r-crq a-acp pns21 vvd2 p-acp po21 n1, cc vv2 p-acp po21 n1.
(20) sermon (DIV1)
630
Image 183
4432
Now a man lookes upon God with another eye, now hee sees his beauty, and his excellency, he sees there i• nothing in the world to be desired in compa••son of him;
Now a man looks upon God with Another eye, now he sees his beauty, and his excellency, he sees there i• nothing in the world to be desired in compa••son of him;
av dt n1 vvz p-acp np1 p-acp j-jn n1, av pns31 vvz po31 n1, cc po31 n1, pns31 vvz a-acp n1 pix p-acp dt n1 pc-acp vbi vvn p-acp n1 pp-f pno31;
(20) sermon (DIV1)
630
Image 183
4433
before hee was shie of him, and ranne away from him, as Adam did.
before he was shy of him, and ran away from him, as Adam did.
c-acp pns31 vbds j pp-f pno31, cc vvd av p-acp pno31, c-acp np1 vdd.
(20) sermon (DIV1)
630
Image 183
4434
It is the state of every carnall man, he presents God terrible, he hath no delight in God, he lookes upon him,
It is the state of every carnal man, he presents God terrible, he hath no delight in God, he looks upon him,
pn31 vbz dt n1 pp-f d j n1, pns31 vvz np1 j, pns31 vhz dx n1 p-acp np1, pns31 vvz p-acp pno31,
(20) sermon (DIV1)
630
Image 183
4435
as upon a Iudge, as one he serves of necessity;
as upon a Judge, as one he serves of necessity;
c-acp p-acp dt n1, c-acp pi pns31 vvz pp-f n1;
(20) sermon (DIV1)
630
Image 183
4436
but I say then, you will know the Lord, Ier. 31. when you are taught of mee, then you shall know the Lord ;
but I say then, you will know the Lord, Jeremiah 31. when you Are taught of me, then you shall know the Lord;
cc-acp pns11 vvb av, pn22 vmb vvi dt n1, np1 crd c-crq pn22 vbr vvn pp-f pno11, av pn22 vmb vvi dt n1;
(20) sermon (DIV1)
630
Image 183
4437
when you are made New Creatures, then you shall know me, that is, yo• shall see mee in another fashion than ever you did, you shall looke on me with another eye, you shall know me then,
when you Are made New Creatures, then you shall know me, that is, yo• shall see me in Another fashion than ever you did, you shall look on me with Another eye, you shall know me then,
c-crq pn22 vbr vvn j n2, av pn22 vmb vvi pno11, cst vbz, n1 vmb vvi pno11 p-acp j-jn n1 cs av pn22 vdd, pn22 vmb vvi p-acp pno11 p-acp j-jn n1, pn22 vmb vvi pno11 av,
(20) sermon (DIV1)
630
Image 183
4438
as to love me, to desire me, to long after nothing so much as Communion with mee.
as to love me, to desire me, to long After nothing so much as Communion with me.
c-acp pc-acp vvi pno11, pc-acp vvi pno11, p-acp j c-acp pix av av-d c-acp n1 p-acp pno11.
(20) sermon (DIV1)
630
Image 183
4439
I might run thorow more instances, but the time calls mee away.
I might run thorough more instances, but the time calls me away.
pns11 vmd vvi p-acp dc n2, cc-acp dt n1 vvz pno11 av.
(20) sermon (DIV1)
630
Image 183
4440
Thou wilt looke upon every thing with another eye, they will be presented with another shape,
Thou wilt look upon every thing with Another eye, they will be presented with Another shape,
pns21 vm2 vvi p-acp d n1 p-acp j-jn n1, pns32 vmb vbi vvn p-acp j-jn n1,
(20) sermon (DIV1)
630
Image 183
4441
for there will be a new Heaven, and a new Earth to thee, I say, all will be new to thee:
for there will be a new Heaven, and a new Earth to thee, I say, all will be new to thee:
c-acp pc-acp vmb vbi dt j n1, cc dt j n1 p-acp pno21, pns11 vvb, d vmb vbi j p-acp pno21:
(20) sermon (DIV1)
630
Image 183
4442
for marke the newnesse of any sense, or of any facultie, when it is renewed by any infused quality, it is not so much discerned by it selfe, as by the object;
for mark the newness of any sense, or of any faculty, when it is renewed by any infused quality, it is not so much discerned by it self, as by the Object;
p-acp vvi dt n1 pp-f d n1, cc pp-f d n1, c-crq pn31 vbz vvn p-acp d vvn n1, pn31 vbz xx av av-d vvn p-acp pn31 n1, c-acp p-acp dt n1;
(20) sermon (DIV1)
630
Image 183
4443
as, if a man have a new taste, and a new savour, a new taste in health,
as, if a man have a new taste, and a new savour, a new taste in health,
c-acp, cs dt n1 vhi dt j n1, cc dt j n1, dt j n1 p-acp n1,
(20) sermon (DIV1)
630
Image 183
4444
How shall hee know it? Give him meat, and drinke, and what you will, in all the objects of the taste, you shall finde a new rellish.
How shall he know it? Give him meat, and drink, and what you will, in all the objects of the taste, you shall find a new relish.
q-crq vmb pns31 vvi pn31? vvb pno31 n1, cc vvi, cc r-crq pn22 vmb, p-acp d dt n2 pp-f dt n1, pn22 vmb vvi dt j n1.
(20) sermon (DIV1)
630
Image 183
4445
So if you would know of your heart, if it be new, goe to the objects that thy heart is conversant about, see if thou lookest upon them in another fashion,
So if you would know of your heart, if it be new, go to the objects that thy heart is conversant about, see if thou Lookest upon them in Another fashion,
av cs pn22 vmd vvi pp-f po22 n1, cs pn31 vbb j, vvb p-acp dt n2 cst po21 n1 vbz j a-acp, vvb cs pns21 vv2 p-acp pno32 p-acp j-jn n1,
(20) sermon (DIV1)
631
Image 183
4446
if thou have a new taste, and a new rellish in thee: for if there be a new heart in thee, thou mayest see it outwardly;
if thou have a new taste, and a new relish in thee: for if there be a new heart in thee, thou Mayest see it outwardly;
cs pns21 vhb dt j n1, cc dt j n1 p-acp pno21: c-acp cs pc-acp vbi dt j n1 p-acp pno21, pns21 vm2 vvi pn31 av-j;
(20) sermon (DIV1)
631
Image 183
4447
thou wilt say as Paul said, I know no man, or any thing after the flesh, after the outward condition;
thou wilt say as Paul said, I know no man, or any thing After the Flesh, After the outward condition;
pns21 vm2 vvi p-acp np1 vvd, pns11 vvb dx n1, cc d n1 p-acp dt n1, p-acp dt j n1;
(20) sermon (DIV1)
631
Image 183
4448
this note will try it, if you apply it to your selves, after once the change is wrought, that you are made New Creatures, there is nothing that is presented to you after the same manner as it was, every thing is changed with you,
this note will try it, if you apply it to your selves, After once the change is wrought, that you Are made New Creatures, there is nothing that is presented to you After the same manner as it was, every thing is changed with you,
d n1 vmb vvi pn31, cs pn22 vvb pn31 p-acp po22 n2, c-acp a-acp dt n1 vbz vvn, cst pn22 vbr vvn j n2, pc-acp vbz pix cst vbz vvn p-acp pn22 p-acp dt d n1 c-acp pn31 vbds, d n1 vbz vvn p-acp pn22,
(20) sermon (DIV1)
631
Image 183
4449
as if you were brought into a new world, you will see them to be other things than you did before;
as if you were brought into a new world, you will see them to be other things than you did before;
c-acp cs pn22 vbdr vvn p-acp dt j n1, pn22 vmb vvi pno32 pc-acp vbi j-jn n2 cs pn22 vdd a-acp;
(20) sermon (DIV1)
631
Image 183
4450
but I cannot stand to presse this further.
but I cannot stand to press this further.
cc-acp pns11 vmbx vvi pc-acp vvi d av-jc.
(20) sermon (DIV1)
631
Image 183
4451
Againe, if you would know whether this bee in you or no, then consider, whether your workes be altered:
Again, if you would know whither this be in you or not, then Consider, whither your works be altered:
av, cs pn22 vmd vvi cs d vbb p-acp pn22 cc xx, av vvb, cs po22 n2 vbb vvn:
(20) sermon (DIV1)
632
Image 183
4452
for we have a rule in Philosophy and a true one, and we will apply it here;
for we have a Rule in Philosophy and a true one, and we will apply it Here;
c-acp pns12 vhb dt n1 p-acp n1 cc dt j pi, cc pns12 vmb vvi pn31 av;
(20) sermon (DIV1)
632
Image 183
4453
As a thing is in being, so it is in working: As a thing is in being, so it is in working:
p-acp dt n1 vbz p-acp vbg, av pn31 vbz p-acp vvg:
(20) sermon (DIV1)
632
Image 183
4454
If there be a new disposition in thee, if there bee another Nature, there will be a new kind of work,
If there be a new disposition in thee, if there be Another Nature, there will be a new kind of work,
cs pc-acp vbi dt j n1 p-acp pno21, cs pc-acp vbi j-jn n1, pc-acp vmb vbi dt j n1 pp-f n1,
(20) sermon (DIV1)
632
Image 183
4455
for all things in the world worke according to their being, and there is nothing that hath an essence and a being,
for all things in the world work according to their being, and there is nothing that hath an essence and a being,
p-acp d n2 p-acp dt n1 vvb vvg p-acp po32 n1, cc pc-acp vbz pix cst vhz dt n1 cc dt n1,
(20) sermon (DIV1)
632
Image 183
4456
but the operations and acts of it are sutable to it: therefore, if thou wouldest know, looke to what thou doest;
but the operations and acts of it Are suitable to it: Therefore, if thou Wouldst know, look to what thou dost;
cc-acp dt n2 cc n2 pp-f pn31 vbr j p-acp pn31: av, cs pns21 vmd2 vvi, vvb p-acp r-crq pns21 vd2;
(20) sermon (DIV1)
632
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4457
It is not therefore thy good purposes or thy good meanings, but thy doing:
It is not Therefore thy good Purposes or thy good meanings, but thy doing:
pn31 vbz xx av po21 j n2 cc po21 j n2, cc-acp po21 vdg:
(20) sermon (DIV1)
632
Image 183
4458
therefore examine thy selfe, Hast thou left any old courses? Hast thou given over thy drinking, thy gaming, thy sinne of uncleannesse, thy breaking of the Sabbath? Wilt thou say that thou hast a new heart,
Therefore examine thy self, Hast thou left any old courses? Hast thou given over thy drinking, thy gaming, thy sin of uncleanness, thy breaking of the Sabbath? Wilt thou say that thou hast a new heart,
av vvb po21 n1, vh2 pns21 vvn d j n2? vh2 pns21 vvn p-acp po21 n-vvg, po21 n-vvg, po21 n1 pp-f n1, po21 n-vvg pp-f dt n1? vm2 pns21 vvi cst pns21 vh2 dt j n1,
(20) sermon (DIV1)
632
Image 183
4459
and yet keepest thy old company still? That thou hast a new heart, and yet usest thy old speeches still? That thou hast a new heart,
and yet Keepest thy old company still? That thou hast a new heart, and yet usest thy old Speeches still? That thou hast a new heart,
cc av vv2 po21 j n1 av? cst pns21 vh2 dt j n1, cc av vv2 po21 j n2 av? cst pns21 vh2 dt j n1,
(20) sermon (DIV1)
632
Image 183
4460
and yet ploddest in the same old tract that thou didst? Looke what thou wast wont to doe, thou doest still;
and yet ploddest in the same old tract that thou didst? Look what thou wast wont to do, thou dost still;
cc av js p-acp dt d j n1 cst pns21 vdd2? vvb r-crq pns21 vbd2s j pc-acp vdi, pns21 vd2 av;
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thou wast wont to spend the Sabbath thus and thus, and thou doest so still; thou wast wont to neglect prayer, to performe it in a remisse manner;
thou wast wont to spend the Sabbath thus and thus, and thou dost so still; thou wast wont to neglect prayer, to perform it in a remiss manner;
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thou wast wont to be a negligent hearer, without recalling it, and working it upon thine owne heart, without growing in knowledge, and thou art so still;
thou wast wont to be a negligent hearer, without recalling it, and working it upon thine own heart, without growing in knowledge, and thou art so still;
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thou wast wont to have secret by-wayes, that thy heart knowes were not good, and thou holdest them still:
thou wast wont to have secret byways, that thy heart knows were not good, and thou holdest them still:
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wilt thou say thou art a New Creature? It is impossible. If we be New Creatures, there will bee an alteration certainly in our lives:
wilt thou say thou art a New Creature? It is impossible. If we be New Creatures, there will be an alteration Certainly in our lives:
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And therefore to you that say, I purpose to doe better, and I intend it, my meaning is good, I say to you, the Kingdome of God stands not in word, and in purpose,
And Therefore to you that say, I purpose to do better, and I intend it, my meaning is good, I say to you, the Kingdom of God Stands not in word, and in purpose,
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and in meaning, but in power. Thou art made a New Creature, that is, the inward frame of thy heart is altered,
and in meaning, but in power. Thou art made a New Creature, that is, the inward frame of thy heart is altered,
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and, if that be altered, there is an ability followes it, that inables thee to do the duties of new obedience,
and, if that be altered, there is an ability follows it, that inables thee to do the duties of new Obedience,
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and to abstaine from the contrary:
and to abstain from the contrary:
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therefore examine thy selfe by thy actions, and say not now, though I doe not live strictly and precisely,
Therefore examine thy self by thy actions, and say not now, though I do not live strictly and precisely,
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for shew, as others doe, yet I doe as much in substance;
for show, as Others do, yet I do as much in substance;
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for if thou be a New Creature, thou wilt be as much in shew too, the operation and action will follow,
for if thou be a New Creature, thou wilt be as much in show too, the operation and actium will follow,
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if the in-side be cleane, Mat. 23. the out-side will be so, though it be true, we oft finde the out-side cleane, when the in-side is not.
if the inside be clean, Mathew 23. the outside will be so, though it be true, we oft find the outside clean, when the inside is not.
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Therefore, it is no strange marke that I give, that examining your selves by the out-side should bee a meanes to know if you bee New Creatures;
Therefore, it is no strange mark that I give, that examining your selves by the outside should be a means to know if you be New Creatures;
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for, though we cannot say that because the out-side is good, the inside is so too;
for, though we cannot say that Because the outside is good, the inside is so too;
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yet wee may conclude, if the out-side be not good, certainly thou art not a New Creature yet.
yet we may conclude, if the outside be not good, Certainly thou art not a New Creature yet.
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Therefore, let none say they have a good intention although their workes be bad.
Therefore, let none say they have a good intention although their works be bad.
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For although this bee not a good Affirmative Argument ▪ if the out-side be good, the inside will be so also;
For although this be not a good Affirmative Argument ▪ if the outside be good, the inside will be so also;
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yet it is a good Negative Argument, if the out-side be not cleane, the in-side cannot be cleane:
yet it is a good Negative Argument, if the outside be not clean, the inside cannot be clean:
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As in Ier. 3.4, 5. Will you not from this time crie unto me, Thou art my Father,
As in Jeremiah 3.4, 5. Will you not from this time cry unto me, Thou art my Father,
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and the guide of my youth? &c. All this is well spoken. But behold, thou hast spoken and done evill things as thou couldest. and the guide of my youth? etc. All this is well spoken. But behold, thou hast spoken and done evil things as thou Couldst.
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So that good professions will not serve the turne when wee doe evill; God judgeth not by our intentions, but according to our workes.
So that good professions will not serve the turn when we do evil; God Judgeth not by our intentions, but according to our works.
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The end of the Second Sermon.
The end of the Second Sermon.
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CERTAINE SERMONS VPON THE NEW CREATVRE. 2 COR. 5.17. Therefore if any man be in Christ, let him be a new Creature.
CERTAIN SERMONS UPON THE NEW CREATURE. 2 COR. 5.17. Therefore if any man be in christ, let him be a new Creature.
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OVR businesse now shall be to shew what a New Creature is, and to apply it as we go along, that you may know upon good grounds whether you be New Creatures or no, that so you may have comfort if you be,
OUR business now shall be to show what a New Creature is, and to apply it as we go along, that you may know upon good grounds whither you be New Creatures or no, that so you may have Comfort if you be,
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or else that you may seeke it, if you be not.
or Else that you may seek it, if you be not.
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To be a New Creature is nothing else but to have a heart new moulded by the infusion of a new quality of grace, To be a New Creature is nothing Else but to have a heart new moulded by the infusion of a new quality of grace,
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and by the destruction of the old. There are three things to be marked: First, the heart must be new moulded.
and by the destruction of the old. There Are three things to be marked: First, the heart must be new moulded.
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Secondly, it must be done by the infusion of a new quality. And thirdly, there must be a mortification of the old man.
Secondly, it must be done by the infusion of a new quality. And Thirdly, there must be a mortification of the old man.
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Let us goe thorow these three distinctly, and apply them as we goe. First, the heart must be new moulded, or cast into a new frame.
Let us go thorough these three distinctly, and apply them as we go. First, the heart must be new moulded, or cast into a new frame.
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You may see this by comparing it with the old man, wee shall know the one by the other:
You may see this by comparing it with the old man, we shall know the one by the other:
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You shall finde that when Adams nature was corrupted, there was a disorder in all the faculties.
You shall find that when Adams nature was corrupted, there was a disorder in all the faculties.
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As for example, in the Ruine of a Palace, there are the materials left still, onely the order is taken away;
As for Exampl, in the Ruin of a Palace, there Are the materials left still, only the order is taken away;
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so in the corruption of nature, there are the same naturall operations, but all is disordered and turned up-side downe;
so in the corruption of nature, there Are the same natural operations, but all is disordered and turned upside down;
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thus was the confusion of man after the fall.
thus was the confusion of man After the fallen.
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But the New Creature doth worke the contrary, it sets up the house againe, and restores us unto our first state in Adam. When a man is made a New Creature, his Soule is put in joynt againe,
But the New Creature does work the contrary, it sets up the house again, and restores us unto our First state in Adam. When a man is made a New Creature, his Soul is put in joint again,
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so that the face of every faculty looks towards God, whereas before it looked towards the World, Sinne and Hell, the Soule is quite altered,
so that the face of every faculty looks towards God, whereas before it looked towards the World, Sin and Hell, the Soul is quite altered,
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as a man that turnes his face from East to West, whereas a man before had his backe,
as a man that turns his face from East to West, whereas a man before had his back,
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now he hath his face turned to heaven; therefore it is called Turning to the Lord. Observe here two things:
now he hath his face turned to heaven; Therefore it is called Turning to the Lord. Observe Here two things:
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First, when we say, you must be cast into a new frame, it is not enough to have the actions of the Soule changed,
First, when we say, you must be cast into a new frame, it is not enough to have the actions of the Soul changed,
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but the whole bent of the Soule.
but the Whole bent of the Soul.
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In a regenerate man, the turning of the actions is nothing, for even when hee doth that which is evill, the bent or positure of his Soule stands to God,
In a regenerate man, the turning of the actions is nothing, for even when he does that which is evil, the bent or positure of his Soul Stands to God,
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although it be transported to doe evill, and it is true on the other-side, although an evill man doth good actions,
although it be transported to do evil, and it is true on the otherside, although an evil man does good actions,
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yet the bent of his Soule looks another way, for therein stands the alteration of the New Creature,
yet the bent of his Soul looks Another Way, for therein Stands the alteration of the New Creature,
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even in the bent of the faculties, which is to turne us from Satan unto God. Aristotle hath an observation;
even in the bent of the faculties, which is to turn us from Satan unto God. Aristotle hath an observation;
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It is one thing, saith he, to doe an Act of Art, and another thing to do it like an Artist ;
It is one thing, Says he, to do an Act of Art, and Another thing to do it like an Artist;
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It is one thing to doe an Act of musike, and another thing to doe it Artist - like:
It is one thing to do an Act of music, and Another thing to do it Artist - like:
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If one doth a thing, and have no Art in the doing of it, he deserves no commendation;
If one does a thing, and have no Art in the doing of it, he deserves no commendation;
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so there is a great difference between doing any Act of goodnesse, and having the actions of the Soule well habited;
so there is a great difference between doing any Act of Goodness, and having the actions of the Soul well habited;
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for when you only doe the act without the bent of your Soules, that way, God regards it not at your hands,
for when you only do thee act without the bent of your Souls, that Way, God regards it not At your hands,
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but when the inward frame of the heart is set right, whereas it was contrary before, it is a signe of a New Creature: Apply this to your selves.
but when the inward frame of the heart is Set right, whereas it was contrary before, it is a Signen of a New Creature: Apply this to your selves.
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But how shall we know whether the frame of our Soules be thus altered or no?
But how shall we know whither the frame of our Souls be thus altered or no?
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You shall know it by this:
You shall know it by this:
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If there be such an alteration of the inward faculties, you shall finde your selves ready to every good worke. If there be such an alteration of the inward faculties, you shall find your selves ready to every good work.
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When a man hath no naturall inclination unto goodnesse, without forcing himselfe, it doth undoe the action,
When a man hath no natural inclination unto Goodness, without forcing himself, it does undo the actium,
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but when a mans heart is sanctified and made new, he presently falls upon good workes, He is ready to every good worke, for every good worke, and stands ready for it;
but when a men heart is sanctified and made new, he presently falls upon good works, He is ready to every good work, for every good work, and Stands ready for it;
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hee doth what he doth readily, without much adoe;
he does what he does readily, without much ado;
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for when the heart is changed in a man that is a New Creature, hee is like a Conduit, doe but turne the cock,
for when the heart is changed in a man that is a New Creature, he is like a Conduit, do but turn the cock,
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and there needs no forcing of the water out;
and there needs no forcing of the water out;
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so when a man is become a New Creature, he is ready to every good worke (like a good wife that is ready to bring forth fruits unto her husband) whereas before he brought forth fruit unto sinne and death.
so when a man is become a New Creature, he is ready to every good work (like a good wife that is ready to bring forth fruits unto her husband) whereas before he brought forth fruit unto sin and death.
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Againe, you shall finde that you doe good things with facility and delight, and that is a signe that thy heart is turned another way.
Again, you shall find that you do good things with facility and delight, and that is a Signen that thy heart is turned Another Way.
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It is the property of a good man to delight in the Lord his God ;
It is the property of a good man to delight in the Lord his God;
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and what he delights in, he makes his owne, what he doth, he doth with facility;
and what he delights in, he makes his own, what he does, he does with facility;
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The Commandements of God are not burthensome to him, the yoke of Christ is easie: The commandments of God Are not burdensome to him, the yoke of christ is easy:
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therefore, if thou art new, thou art easie in thy obedience, whereas another man that hath no such change wrought in him, doth delight in nothing but to doe evill, to doe well he hath no pleasure, Gods Commandements are burthensome to him;
Therefore, if thou art new, thou art easy in thy Obedience, whereas Another man that hath not such change wrought in him, does delight in nothing but to do evil, to do well he hath no pleasure, God's commandments Are burdensome to him;
av, cs pns21 vb2r j, pns21 vb2r j p-acp po21 n1, cs j-jn n1 cst vhz xx d n1 vvn p-acp pno31, vdz vvi p-acp pix cc-acp pc-acp vdi j-jn, pc-acp vdi av pns31 vhz dx n1, npg1 n2 vbr j p-acp pno31;
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therfore the Laws of God are too strait for him, that he cannot march in them,
Therefore the Laws of God Are too strait for him, that he cannot march in them,
av dt n2 pp-f np1 vbr av j c-acp pno31, cst pns31 vmbx vvi p-acp pno32,
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as David could not march in Sauls Armour, for it was too heavie for him. A man that is a New Creature doth things with facility and delight. But this is not all;
as David could not march in Saul's Armour, for it was too heavy for him. A man that is a New Creature does things with facility and delight. But this is not all;
c-acp np1 vmd xx vvi p-acp np1 n1, c-acp pn31 vbds av j c-acp pno31. dt n1 cst vbz dt j n1 vdz n2 p-acp n1 cc n1. p-acp d vbz xx d;
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If thy Soule be fashioned and cast into a new mould, thou wilt not onely doe good things readily,
If thy Soul be fashioned and cast into a new mould, thou wilt not only do good things readily,
cs po21 n1 vbi vvn cc vvn p-acp dt j n1, pns21 vm2 xx av-j vdi j n2 av-j,
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but well and handsomely (to use our common terme) when as other men bungle at good workes,
but well and handsomely (to use our Common term) when as other men bungle At good works,
cc-acp av cc av-j (p-acp vvi po12 j n1) c-crq c-acp j-jn n2 vvi p-acp j n2,
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and know not how to turne their hand unto them: They doe them indeed, but as the Wiseman saith, Prov. 26.7. As the legs of the lame are not equall, so is a Parable in a fooles mouth:
and know not how to turn their hand unto them: They do them indeed, but as the Wiseman Says, Curae 26.7. As the legs of the lame Are not equal, so is a Parable in a Fools Mouth:
cc vvb xx c-crq pc-acp vvi po32 n1 p-acp pno32: pns32 vdb pno32 av, cc-acp c-acp dt n1 vvz, np1 crd. p-acp dt n2 pp-f dt j vbr xx j-jn, av vbz dt n1 p-acp dt ng1 n1:
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When they come to doe any good Actions, it is like a Parable in a fooles mouth, the Parable is not fit for his mouth;
When they come to do any good Actions, it is like a Parable in a Fools Mouth, the Parable is not fit for his Mouth;
c-crq pns32 vvb pc-acp vdi d j n2, pn31 vbz av-j dt n1 p-acp dt ng1 n1, dt n1 vbz xx j p-acp po31 n1;
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as when a man hath one legge longer than another, he is lame ▪ so a Parable in a fools mouth is not equall to his mouth, the action may be good,
as when a man hath one leg longer than Another, he is lame ▪ so a Parable in a Fools Mouth is not equal to his Mouth, the actium may be good,
c-acp c-crq dt n1 vhz crd n1 av-jc cs j-jn, pns31 vbz j ▪ av dt n1 p-acp dt ng1 n1 vbz xx j-jn p-acp po31 n1, dt n1 vmb vbi j,
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yet he do•h it but lamely, it is beyond his reach, hee doth not doe actions as hee should,
yet he do•h it but lamely, it is beyond his reach, he does not doe actions as he should,
av pns31 vvz pn31 p-acp av-j, pn31 vbz p-acp po31 n1, pns31 vdz xx n1 n2 c-acp pns31 vmd,
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but an holy man doth them as a workeman. I speake not of doing of them before men, but before God, who judgeth righteously,
but an holy man does them as a workman. I speak not of doing of them before men, but before God, who Judgeth righteously,
cc-acp dt j n1 vdz pno32 p-acp dt n1. pns11 vvb xx pp-f vdg pp-f pno32 p-acp n2, cc-acp p-acp np1, r-crq vvz av-j,
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when he comes to performe an holy duty, hee doth it as it is meet, hee prayes fervently,
when he comes to perform an holy duty, he does it as it is meet, he prays fervently,
c-crq pns31 vvz pc-acp vvi dt j n1, pns31 vdz pn31 p-acp pn31 vbz j, pns31 vvz av-j,
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and consecrates himselfe unto the Lord with delight, Hee shewes mercy with cheerefulnesse, and every grace hath his peculiar property, wherein the goodnesse of it consists,
and consecrates himself unto the Lord with delight, He shows mercy with cheerfulness, and every grace hath his peculiar property, wherein the Goodness of it consists,
cc vvz px31 p-acp dt n1 p-acp n1, pns31 vvz n1 p-acp n1, cc d n1 vhz po31 j n1, c-crq dt n1 pp-f pn31 vvz,
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as Faith, Love, and Hope, are the concomitants of his actions, wherein their excellencie consists, whereas other men doe the same duties, but not with that affection that they should,
as Faith, Love, and Hope, Are the concomitants of his actions, wherein their excellency consists, whereas other men do the same duties, but not with that affection that they should,
c-acp n1, n1, cc n1, vbr dt n2 pp-f po31 n2, c-crq po32 n1 vvz, cs j-jn n2 vdb dt d n2, cc-acp xx p-acp d n1 cst pns32 vmd,
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and they doe it but with a dead heart, they are workes of vertue, and have the lineaments of true ones,
and they do it but with a dead heart, they Are works of virtue, and have the lineaments of true ones,
cc pns32 vdb pn31 p-acp p-acp dt j n1, pns32 vbr n2 pp-f n1, cc vhb dt n2 pp-f j pi2,
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but they are dead workes, because life is not in them. Therefore consider how thou doest things;
but they Are dead works, Because life is not in them. Therefore Consider how thou dost things;
cc-acp pns32 vbr j n2, c-acp n1 vbz xx p-acp pno32. av vvb c-crq pns21 vd2 n2;
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the matter is not so much what thou doest, as how thou doest them.
the matter is not so much what thou dost, as how thou dost them.
dt n1 vbz xx av av-d r-crq pns21 vd2, p-acp c-crq pns21 vd2 pno32.
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Againe, if thou bee a New Creature, thou shalt know it, by thy doing of good constantly,
Again, if thou be a New Creature, thou shalt know it, by thy doing of good constantly,
av, cs pns21 vbb dt j n1, pns21 vm2 vvi pn31, p-acp po21 vdg pp-f j av-j,
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as a man that doth it naturally.
as a man that does it naturally.
c-acp dt n1 cst vdz pn31 av-j.
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In Nature, you know, the habites and inclinations are close and neere unto us, and growing in us;
In Nature, you know, the habits and inclinations Are close and near unto us, and growing in us;
p-acp n1, pn22 vvb, dt n2 cc n2 vbr j cc av-j p-acp pno12, cc vvg p-acp pno12;
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therefore, if thou doe good in thy constant practice, it is a signe thy heart is changed.
Therefore, if thou do good in thy constant practice, it is a Signen thy heart is changed.
av, cs pns21 vdb j p-acp po21 j n1, pn31 vbz dt n1 po21 n1 vbz vvn.
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This is the first thing, there is a new frame, all the bent of the faculties are changed,
This is the First thing, there is a new frame, all the bent of the faculties Are changed,
d vbz dt ord n1, pc-acp vbz dt j n1, d dt n1 pp-f dt n2 vbr vvn,
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and by this you may know it, if you doe good readily with facillity and delight, and constantly.
and by this you may know it, if you do good readily with facility and delight, and constantly.
cc p-acp d pn22 vmb vvi pn31, cs pn22 vdb j av-j p-acp n1 cc n1, cc av-j.
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One thing more observe in this new Frame, there is not onely a bending of the Soule to a contrary point (as it were) but moreover all must be changed; One thing more observe in this new Frame, there is not only a bending of the Soul to a contrary point (as it were) but moreover all must be changed;
crd n1 av-dc vvi p-acp d j n1, pc-acp vbz xx av-j dt n-vvg pp-f dt n1 p-acp dt j-jn n1 (c-acp pn31 vbdr) p-acp av d vmb vbi vvn;
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as for example, Cast any thing into a new mould, there is not only one part altered, but all;
as for Exampl, Cast any thing into a new mould, there is not only one part altered, but all;
c-acp p-acp n1, vvb d n1 p-acp dt j n1, pc-acp vbz xx av-j crd n1 vvn, cc-acp d;
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so, if you be New Creatures, you must finde this in your selves, that you doe not make choice in the duties of godlinesse,
so, if you be New Creatures, you must find this in your selves, that you do not make choice in the duties of godliness,
av, cs pn22 vbb j n2, pn22 vmb vvi d p-acp po22 n2, cst pn22 vdb xx vvi n1 p-acp dt n2 pp-f n1,
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but take all, and omit nothing; You must bee holy in all manner of conversation ;
but take all, and omit nothing; You must be holy in all manner of Conversation;
cc-acp vvb d, cc vvb pix; pn22 vmb vbi j p-acp d n1 pp-f n1;
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those words are added, in all manner of conversation, and they are much to be observed, that is, in all the turnings of a mans life:
those words Are added, in all manner of Conversation, and they Are much to be observed, that is, in all the turnings of a men life:
d n2 vbr vvn, p-acp d n1 pp-f n1, cc pns32 vbr av-d pc-acp vbi vvn, cst vbz, p-acp d dt n2-vvg pp-f dt ng1 n1:
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As, if he be a Magistrate, hee must be exact in hearing of Causes, neither to feare any mans face,
As, if he be a Magistrate, he must be exact in hearing of Causes, neither to Fear any men face,
c-acp, cs pns31 vbb dt n1, pns31 vmb vbi j p-acp vvg pp-f n2, av-dx pc-acp vvi d ng1 n1,
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nor to be moved by any mans favour:
nor to be moved by any men favour:
ccx pc-acp vbi vvn p-acp d ng1 n1:
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if hee be an husband, his speeches and actions must be holy, his speeches must be gratious:
if he be an husband, his Speeches and actions must be holy, his Speeches must be gracious:
cs pns31 vbb dt n1, po31 n2 cc n2 vmb vbi j, po31 n2 vmb vbi j:
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If thou be a Subject in reverence to the King, and respective to others, thou must bee holy in all manner of conversation, otherwise the frame is not altered, this must be of necessity;
If thou be a Subject in Reverence to the King, and respective to Others, thou must be holy in all manner of Conversation, otherwise the frame is not altered, this must be of necessity;
cs pns21 vbb dt j-jn p-acp n1 p-acp dt n1, cc j p-acp n2-jn, pns21 vmb vbi j p-acp d n1 pp-f n1, av dt n1 vbz xx vvn, d vmb vbi pp-f n1;
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for that which God requires of us, is the keep•ng of the whole Law, as Iames saith, Iam. 2.20.
for that which God requires of us, is the keep•ng of the Whole Law, as James Says, Iam. 2.20.
p-acp d r-crq np1 vvz pp-f pno12, vbz dt n1 pp-f dt j-jn n1, c-acp np1 vvz, np1 crd.
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where hee speakes of keeping the Law Evangelically, For whosoever shall keepe the whole Law, and yet faile in one point, he is guilty of all.
where he speaks of keeping the Law Evangelically, For whosoever shall keep the Whole Law, and yet fail in one point, he is guilty of all.
c-crq pns31 vvz pp-f vvg dt n1 av-j, p-acp r-crq vmb vvi dt j-jn n1, cc av vvb p-acp crd n1, pns31 vbz j pp-f d.
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Goe thorow the whole Latitude of our obedience; if in one part thou wilt favour thy selfe, thou art guilty of all.
Go thorough the Whole Latitude of our Obedience; if in one part thou wilt favour thy self, thou art guilty of all.
vvb p-acp dt j-jn n1 pp-f po12 n1; cs p-acp crd n1 pns21 vm2 vvi po21 n1, pns21 vb2r j pp-f d.
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In the same Epistle, Iam. 1.26. If any man among you seemeth to be religious, and bridleth not his tongue, but deceives his owne heart, that mans Religion is in vaine.
In the same Epistle, Iam. 1.26. If any man among you seems to be religious, and bridleth not his tongue, but deceives his own heart, that men Religion is in vain.
p-acp dt d n1, np1 crd. cs d n1 p-acp pn22 vvz pc-acp vbi j, cc vvz xx po31 n1, cc-acp vvz po31 d n1, cst ng1 n1 vbz p-acp j.
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That which is here said of the tongue, may be said of any thing else:
That which is Here said of the tongue, may be said of any thing Else:
cst r-crq vbz av vvn pp-f dt n1, vmb vbi vvn pp-f d n1 av:
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Doest thou doe thus and thus, doest thou sanctifie the Sabbath, doest thou goe to God in prayer, goe to all particular duties, I know not what to name unto you,
Dost thou do thus and thus, dost thou sanctify the Sabbath, dost thou go to God in prayer, go to all particular duties, I know not what to name unto you,
vd2 pns21 vdi av cc av, vd2 pns21 vvi dt n1, vd2 pns21 vvi p-acp np1 p-acp n1, vvb p-acp d j n2, pns11 vvb xx r-crq pc-acp vvi p-acp pn22,
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and yet in any of these dost faile;
and yet in any of these dost fail;
cc av p-acp d pp-f d vd2 vvi;
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consider that the Apostle might as well have said unto thee, for that thy Religion is in vaine (hee speakes of keeping the Law in an Evangelicall manner) a man must set himselfe to keepe every Commandement,
Consider that the Apostle might as well have said unto thee, for that thy Religion is in vain (he speaks of keeping the Law in an Evangelical manner) a man must Set himself to keep every Commandment,
vvb d dt n1 vmd p-acp av vhi vvn p-acp pno21, c-acp cst po21 n1 vbz p-acp j (pns31 vvz pp-f vvg dt n1 p-acp dt np1 n1) dt n1 vmb vvi px31 pc-acp vvi d n1,
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and if he doe but take liberty in any, he is guilty of the whole.
and if he do but take liberty in any, he is guilty of the Whole.
cc cs pns31 vdb cc-acp vvi n1 p-acp d, pns31 vbz j pp-f dt j-jn.
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Take this for a sure rule, what God requires of us in the Gospell, he gives us strength to performe,
Take this for a sure Rule, what God requires of us in the Gospel, he gives us strength to perform,
vvb d p-acp dt j n1, r-crq np1 vvz pp-f pno12 p-acp dt n1, pns31 vvz pno12 n1 pc-acp vvi,
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but if our hear•s were not altogether new moulded, the worke would be more than our strength;
but if our hear•s were not altogether new moulded, the work would be more than our strength;
cc-acp cs po12 n2 vbdr xx av j vvn, dt n1 vmd vbi av-dc cs po12 n1;
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therefore, of necessity, the heart must be altogether new moulded.
Therefore, of necessity, the heart must be altogether new moulded.
av, pp-f n1, dt n1 vmb vbi av j vvn.
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Therefore the Apostle saith, (and what he saith is common to all the Saints) I can doe all things through Christ that strengthneth mee.
Therefore the Apostle Says, (and what he Says is Common to all the Saints) I can do all things through christ that strengtheneth me.
av dt n1 vvz, (cc r-crq pns31 vvz vbz j p-acp d dt n2) pns11 vmb vdi d n2 p-acp np1 cst vvz pno11.
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Every man that hath this new frame wrought in him may say so:
Every man that hath this new frame wrought in him may say so:
d n1 cst vhz d j n1 vvn p-acp pno31 vmb vvi av:
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If thou be in Christ, thou hast a new frame in thy heart, which makes thee able to doe all things through Christ.
If thou be in christ, thou hast a new frame in thy heart, which makes thee able to do all things through christ.
cs pns21 vbb p-acp np1, pns21 vh2 dt j n1 p-acp po21 n1, r-crq vvz pno21 j pc-acp vdi d n2 p-acp np1.
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Consider of this, and apply it to your selves, for it is a matter of much moment, (as the Apostle saith) We are not ashamed to write unto you of these things againe, and againe: Consider of this, and apply it to your selves, for it is a matter of much moment, (as the Apostle Says) We Are not ashamed to write unto you of these things again, and again:
vvi pp-f d, cc vvi pn31 p-acp po22 n2, c-acp pn31 vbz dt n1 pp-f d n1, (c-acp dt n1 vvz) pns12 vbr xx j pc-acp vvi p-acp pn22 pp-f d n2 av, cc av:
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So it is a point we have touched before, (yet we will speake of it againe and again.) Consider with thy selfe,
So it is a point we have touched before, (yet we will speak of it again and again.) Consider with thy self,
av pn31 vbz dt n1 pns12 vhb vvn a-acp, (av pns12 vmb vvi pp-f pn31 av cc av.) np1 p-acp po21 n1,
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whether there be such a generall change in thee or no: for the goodnesse of a thing consists in the order, else the whole is dissolved;
whither there be such a general change in thee or not: for the Goodness of a thing consists in the order, Else the Whole is dissolved;
cs pc-acp vbb d dt j n1 p-acp pno21 cc xx: c-acp dt n1 pp-f dt n1 vvz p-acp dt n1, av dt j-jn vbz vvn;
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as in beauty there are two things wherein it consists, the frame and order of it, that we say is beautifull,
as in beauty there Are two things wherein it consists, the frame and order of it, that we say is beautiful,
c-acp p-acp n1 pc-acp vbr crd n2 c-crq pn31 vvz, dt n1 cc n1 pp-f pn31, cst pns12 vvb vbz j,
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when the frame is good, and no part is to bee admired above the rest;
when the frame is good, and no part is to be admired above the rest;
c-crq dt n1 vbz j, cc dx n1 vbz pc-acp vbi vvn p-acp dt n1;
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so it is the frame and order of the Soule wherein its beauty consists, when the whole frame is right,
so it is the frame and order of the Soul wherein its beauty consists, when the Whole frame is right,
av pn31 vbz dt n1 cc n1 pp-f dt n1 c-crq po31 n1 vvz, c-crq dt j-jn n1 vbz j-jn,
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and thou art inabled to doe the whole duties of new obedience. Observe Gods dealing in this case;
and thou art enabled to do the Whole duties of new Obedience. Observe God's dealing in this case;
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when Saul had failed in one thing, God cast him off.
when Saul had failed in one thing, God cast him off.
c-crq np1 vhd vvn p-acp crd n1, np1 vvd pno31 a-acp.
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But, you will say, this was an heard judgement, did not David faile many times as well as he?
But, you will say, this was an herd judgement, did not David fail many times as well as he?
p-acp, pn22 vmb vvi, d vbds dt vvn n1, vdd xx np1 vvb d n2 c-acp av c-acp pns31?
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It is true, but here is the difference, Saul had a naturall heart to doe evill, although his profession was good;
It is true, but Here is the difference, Saul had a natural heart to do evil, although his profession was good;
pn31 vbz j, cc-acp av vbz dt n1, np1 vhd dt j n1 pc-acp vdi j-jn, cs po31 n1 vbds j;
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yet when he was put to the triall, whether he would take the fat sheepe and the oxen, he did it; yet when he was put to the trial, whither he would take the fat sheep and the oxen, he did it;
av c-crq pns31 vbds vvn p-acp dt n1, cs pns31 vmd vvi dt j n1 cc dt n2, pns31 vdd pn31;
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yet, you must know, it was not for that, that God cast him off, but because the frame of his heart was not good;
yet, you must know, it was not for that, that God cast him off, but Because the frame of his heart was not good;
av, pn22 vmb vvi, pn31 vbds xx p-acp d, cst np1 vvd pno31 a-acp, cc-acp c-acp dt n1 pp-f po31 n1 vbds xx j;
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for hee would have done it againe and againe, an hundred times over; I say, the disposition of his heart was evill.
for he would have done it again and again, an hundred times over; I say, the disposition of his heart was evil.
c-acp pns31 vmd vhi vdn pn31 av cc av, dt crd n2 a-acp; pns11 vvb, dt n1 pp-f po31 n1 vbds j-jn.
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Balaams eye unto the wages of iniquitie marred all, though he kept himselfe aloft and carried the matter fairly,Balaams eye unto the wages of iniquity marred all, though he kept himself aloft and carried the matter fairly,
npg1 n1 p-acp dt n2 pp-f n1 vvn d, cs pns31 vvd px31 av cc vvd dt n1 av-j,
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but like the Eagle hee had his eye upon the prey; this secret eye marres all.
but like the Eagl he had his eye upon the prey; this secret eye mars all.
cc-acp av-j dt n1 pns31 vhd po31 n1 p-acp dt n1; d j-jn n1 vvz d.
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Doe not thinke that this is but a notion, doe not say, who is it but doth sinne? and we may goe to heaven although we be not so exact,
Do not think that this is but a notion, do not say, who is it but does sin? and we may go to heaven although we be not so exact,
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as the Preacher saith we should be.
as the Preacher Says we should be.
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No, it is more than so, we may see good reason for it, if we observe it well:
No, it is more than so, we may see good reason for it, if we observe it well:
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It is a good argument which we have in Philosophie, A cup or a dish that is boared thorow is no dish,
It is a good argument which we have in Philosophy, A cup or a dish that is bored thorough is no dish,
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yet there is but one hole in it, because it is now of no use, which makes it none,
yet there is but one hold in it, Because it is now of no use, which makes it none,
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because it is as good as none. Take a dish boared thorow, powre water into it, it will hold none:
Because it is as good as none. Take a dish bored thorough, pour water into it, it will hold none:
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so take a mans heart, (for the reason will hold good in that) and let there be but some secret leake in it,
so take a men heart, (for the reason will hold good in that) and let there be but Some secret leak in it,
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or some secret evill disposition, although Saul doth well in every thing else, yet if he harbour any sinne;
or Some secret evil disposition, although Saul does well in every thing Else, yet if he harbour any sin;
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or although Balaam doth well in all things else, yet if there be respect unto the wages of Iniquity, they are both but like a dish with an hole boared thorow, that take up any thing, there will be an issuing out.
or although balaam does well in all things Else, yet if there be respect unto the wages of Iniquity, they Are both but like a dish with an hold bored thorough, that take up any thing, there will be an issuing out.
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Therefore deceive not thy selfe, thou art no New Creature, except thy heart be perfect in all things:
Therefore deceive not thy self, thou art no New Creature, except thy heart be perfect in all things:
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This which wee deliver unto you, take it no otherwise than what with reason you shall finde grounded upon a sure word in Ier. 2. They sought mee not with their whole heart, but fainedly:
This which we deliver unto you, take it not otherwise than what with reason you shall find grounded upon a sure word in Jeremiah 2. They sought me not with their Whole heart, but fainedly:
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When a man seekes God, but not with his whole heart, God reckons it but a counterfeit seeking of him.
When a man seeks God, but not with his Whole heart, God reckons it but a counterfeit seeking of him.
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Therefore, I beseech you, looke unto your selves, see, whether you be holy in all manner of conversation, I cannot goe thorow particulars,
Therefore, I beseech you, look unto your selves, see, whither you be holy in all manner of Conversation, I cannot go thorough particulars,
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but I must leave this to every mans brest, who must reflect upon his owne heart.
but I must leave this to every men breast, who must reflect upon his own heart.
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Consider with thy selfe, if sometimes thou givest libertie to thy selfe in ill, or in the duties of new obedience to performe them slightly,
Consider with thy self, if sometime thou givest liberty to thy self in ill, or in the duties of new Obedience to perform them slightly,
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as good never a whit, as never the better:
as good never a whit, as never the better:
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if thou doest any duty, which thou knowest to be a duty, and not truly, know it is not accepted:
if thou dost any duty, which thou Knowest to be a duty, and not truly, know it is not accepted:
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If you continue in sinne, and will not know it to be a sin, as in your inordinate gaming,
If you continue in sin, and will not know it to be a since, as in your inordinate gaming,
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and the vanity of your speeches, although thou thinkest them small, yet they are able to kill thee;
and the vanity of your Speeches, although thou Thinkest them small, yet they Are able to kill thee;
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the biting of a Viper is as small a thing, yet it will bring death with it:
the biting of a Viper is as small a thing, yet it will bring death with it:
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so if any sin be allowed in thee, thou art not a New Creature, thou wantest this new moulding, thou art not yet cast into a new frame.
so if any since be allowed in thee, thou art not a New Creature, thou Wantest this new moulding, thou art not yet cast into a new frame.
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So much for the First part.
So much for the First part.
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The second thing which we observed in this description of a New Creature, is that, A man must be cast into a new mould, by the infusion of a new quality of Grace.
The second thing which we observed in this description of a New Creature, is that, A man must be cast into a new mould, by the infusion of a new quality of Grace.
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A mans heart is not put into a new frame by the transient Acts of the Holy Ghost (as in building of an house, there is no more for a man to doe,
A men heart is not put into a new frame by the Transient Acts of the Holy Ghost (as in building of an house, there is no more for a man to do,
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but with his hands to joyne one thing with another) but it is done by the infusion of a new quality.
but with his hands to join one thing with Another) but it is done by the infusion of a new quality.
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As in Adam there was not onely a defect of weaknesse, but of wickednesse, so there must be a new quality infused into thy heart, else thou art no New Creature.
As in Adam there was not only a defect of weakness, but of wickedness, so there must be a new quality infused into thy heart, Else thou art no New Creature.
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In all things in the world that have actions, there is a quality; as the fire moves upward, and there is a quality of heat in it;
In all things in the world that have actions, there is a quality; as the fire moves upward, and there is a quality of heat in it;
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as our Saviour Christ saith of the tree, it must be good before it can bring forth good fruit,
as our Saviour christ Says of the tree, it must be good before it can bring forth good fruit,
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and as in the Heb. 12.28. Wherefore seeing we receive a Kingdome that cannot be shaken, let us have grace whereby wee may so serve God, that wee may please him with reverence and feare ;
and as in the Hebrew 12.28. Wherefore seeing we receive a Kingdom that cannot be shaken, let us have grace whereby we may so serve God, that we may please him with Reverence and Fear;
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that is, there must bee a new quality wrought in the heart, whereby we may be enabled to serve the Lord with reverence and feare.
that is, there must be a new quality wrought in the heart, whereby we may be enabled to serve the Lord with Reverence and Fear.
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The question, you will aske me, will be, what is that new quality? Not to stand upon generals,
The question, you will ask me, will be, what is that new quality? Not to stand upon generals,
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for it is not that which profits, but to pitch upon it, I will shew you what it is by two places of Scripture, Gal. 6.15. For in Christ Iesus neither Circumcision availeth any thing, nor Vncircumcision; but a New Creature: Compare this with Gal. 5.6. For in Christ Iesus neither Circumcision availeth any thing, nor Vncircumcision, but Faith which worketh by love:
for it is not that which profits, but to pitch upon it, I will show you what it is by two places of Scripture, Gal. 6.15. For in christ Iesus neither Circumcision availeth any thing, nor Uncircumcision; but a New Creature: Compare this with Gal. 5.6. For in christ Iesus neither Circumcision availeth any thing, nor Uncircumcision, but Faith which works by love:
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Would you know what this new quality which is infused, is? It is faith and love, that is,
Would you know what this new quality which is infused, is? It is faith and love, that is,
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when this is once wrought in thy heart, that thy heart is humble and broken, which makes thee to know what sin is,
when this is once wrought in thy heart, that thy heart is humble and broken, which makes thee to know what since is,
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and what the wrath of God is for sinne, and thou desirest Christ, and thou hast thy heart calmed againe through beleeving;
and what the wrath of God is for sin, and thou Desirest christ, and thou hast thy heart calmed again through believing;
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thou doest beleeve that God offers his Son unto thee, and thou art willing to take him, not as a Saviour only,
thou dost believe that God offers his Son unto thee, and thou art willing to take him, not as a Saviour only,
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but as a Lord also to obey him, not as a Priest only, but as a King to bee subject to him, not as a friend only,
but as a Lord also to obey him, not as a Priest only, but as a King to be Subject to him, not as a friend only,
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but as an husband, if this be done, it is properly faith.
but as an husband, if this be done, it is properly faith.
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Againe, consider whether it be done out of love or out of fear, lest thy Creditours should come upon thee,
Again, Consider whither it be done out of love or out of Fear, lest thy Creditors should come upon thee,
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and cast thee into that eternall prison, where thou shalt pay every farthing, this is not out of love.
and cast thee into that Eternal prison, where thou shalt pay every farthing, this is not out of love.
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Againe, doest thou take him for his kingdom and his wealth only? That is the disposition of an harlot, who takes her husband for his wealth,
Again, dost thou take him for his Kingdom and his wealth only? That is the disposition of an harlot, who Takes her husband for his wealth,
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and not because shee loves him, but thou must take him for love; The Virgins love thee, Cant. 1.2. The harlots doe not so, but the Virgins love thy goodly person.
and not Because she loves him, but thou must take him for love; The Virgins love thee, Cant 1.2. The harlots do not so, but the Virgins love thy goodly person.
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Againe, thou must not take him in a good mood, but till death doe part you, thou must love him for ever:
Again, thou must not take him in a good mood, but till death do part you, thou must love him for ever:
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No man loves a man truely, but he is rooted and grounded in his love;
No man loves a man truly, but he is rooted and grounded in his love;
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when thou doest find thy heart so humbled, that thou doest reckon sinne the greatest evill,
when thou dost find thy heart so humbled, that thou dost reckon sin the greatest evil,
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and doest hunger after Christ, and doest keepe him as thy life, when thou doest all this from a love unto him, thou art a New Creatures, when thou takest Christ with love,
and dost hunger After christ, and dost keep him as thy life, when thou dost all this from a love unto him, thou art a New Creatures, when thou Takest christ with love,
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and such an one as is a working love, now be assured that thou art a New Creature, for this is that wherein it consists.
and such an one as is a working love, now be assured that thou art a New Creature, for this is that wherein it consists.
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I observe this by the way, for those that thinke they never have beene humbled enough;
I observe this by the Way, for those that think they never have been humbled enough;
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the New Creature, consists not in that, but in faith and love:
the New Creature, consists not in that, but in faith and love:
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Hast thou faith and love? Then thou hast the thing it selfe, and if thou hast that, thou hast the preparation. That is the first expression.
Hast thou faith and love? Then thou hast the thing it self, and if thou hast that, thou hast the preparation. That is the First expression.
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Another is in Ephes. 4.22, 23, 24. That yee cast off, concerning the conversation in times past, the old man which is corrupt through deceiveable lusts,
another is in Ephesians 4.22, 23, 24. That ye cast off, Concerning the Conversation in times past, the old man which is corrupt through deceivable Lustiest,
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and be renued in the Spirit of your minde, and put on the new man, which after God is created in Righteousnesse and holinesse proceeding from truth. and be renewed in the Spirit of your mind, and put on the new man, which After God is created in Righteousness and holiness proceeding from truth.
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There you have the thing named, what it is to be a New Creature, and what it is to be the old man still.
There you have the thing nam, what it is to be a New Creature, and what it is to be the old man still.
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To be the old Creature, or the old man, is nothing else but to bee guided by lust, which comes from errour in judgement and understanding.
To be the old Creature, or the old man, is nothing Else but to be guided by lust, which comes from error in judgement and understanding.
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But wherein consists the new man? The new man consists in holinesse wrought in the will, which proceeds from truth revealed unto the understanding;
But wherein consists the new man? The new man consists in holiness wrought in the will, which proceeds from truth revealed unto the understanding;
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so when the understanding and the judgement is rectified, thou art made a New Creature.
so when the understanding and the judgement is rectified, thou art made a New Creature.
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Againe, when the will is corrupt by lusts, proceeding from errour in the understanding, thou art in state of an old Creature.
Again, when the will is corrupt by Lustiest, proceeding from error in the understanding, thou art in state of an old Creature.
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The old man stands properly in lusts; therefore, saith Peter, 2 Pet. 1.4. Fly the corruption which is in the world through lust:
The old man Stands properly in Lustiest; Therefore, Says Peter, 2 Pet. 1.4. Fly the corruption which is in the world through lust:
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All the corruption of mankind stands in these inordinate lusts. Others wee may looke on as the fruit, but this as the Root.
All the corruption of mankind Stands in these inordinate Lustiest. Others we may look on as the fruit, but this as the Root.
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What are those lusts? Iohn shewes them by three heads, 1 Ioh. 2.16. The lusts of the flesh, the lusts of the eye, and the pride of life.
What Are those Lustiest? John shows them by three Heads, 1 John 2.16. The Lustiest of the Flesh, the Lustiest of the eye, and the pride of life.
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The old man stands in these three. Take the first Lust, even the lust of the Eye.
The old man Stands in these three. Take the First Lust, even the lust of the Eye.
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A man lookes upon wealth to make him happie in this life, (I meane no otherwise) and looking upon this, he lusts after it:
A man looks upon wealth to make him happy in this life, (I mean no otherwise) and looking upon this, he Lustiest After it:
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Doe but rectifie his judgement, and let wealth be presented to him (as it is in it selfe,
Do but rectify his judgement, and let wealth be presented to him (as it is in it self,
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and hee will come to be affected with it, as Paul was, who accounted all but drosse and dung, hee will say then,
and he will come to be affected with it, as Paul was, who accounted all but dross and dung, he will say then,
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why should I set my heart upon that which is nothing but vanity? I say,
why should I Set my heart upon that which is nothing but vanity? I say,
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when the understanding is rectified, you will looke upon wealth aright, and as you shall see it at the day of death;
when the understanding is rectified, you will look upon wealth aright, and as you shall see it At the day of death;
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for then wee are as a man awakened out of a dreame, we will looke on it then, as it is Iam. 1.10. Let the Rich-man rejoyce that hee is made low, for as a flower of the grasse so shall he vanish:
for then we Are as a man awakened out of a dream, we will look on it then, as it is Iam. 1.10. Let the Richman rejoice that he is made low, for as a flower of the grass so shall he vanish:
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The meaning of this is, when a man is made a New Creature, he is brought downe in his conceit,
The meaning of this is, when a man is made a New Creature, he is brought down in his conceit,
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whereas before hee thought himselfe a great man, because of his wealth: Now Religion comes, and that makes him low, and let him be glad of it;
whereas before he Thought himself a great man, Because of his wealth: Now Religion comes, and that makes him low, and let him be glad of it;
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Why? What reason hath a man to be glad of it? Indeed if wealth were a thing of moment, it were another matter, but he was deceived.
Why? What reason hath a man to be glad of it? Indeed if wealth were a thing of moment, it were Another matter, but he was deceived.
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Riches are but as the flower of grasse.
Riches Are but as the flower of grass.
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A wise man lookes on Riches as flowers of the Garden with children, and the weakest doe much magnifie.
A wise man looks on Riches as flowers of the Garden with children, and the Weakest doe much magnify.
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Indeed, if they were of great moment, he lost by it, but, as Iames saith, They are but as flowers of the grasse worth little?
Indeed, if they were of great moment, he lost by it, but, as James Says, They Are but as flowers of the grass worth little?
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For the Lust of the flesh; that is, another thing whereby this old man is seene.
For the Lust of the Flesh; that is, Another thing whereby this old man is seen.
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A man lookes on outward pleasures or delights, as able to give satisfaction, and as the greatest delights in the world, let his Iudgement be rectified, he looks upon them as Enemies that fight against the Soule,
A man looks on outward pleasures or delights, as able to give satisfaction, and as the greatest delights in the world, let his Judgement be rectified, he looks upon them as Enemies that fight against the Soul,
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as the workes of darknesse which he abhorres, and so he comes to Lots disposition, Whose righteous Soule was vexed to see the filthinesse of the Sodomites:
as the works of darkness which he abhors, and so he comes to Lots disposition, Whose righteous Soul was vexed to see the filthiness of the Sodomites:
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When his Iudgement is right, hee lookes on them as base and vile things, as Enemies unto his Soule, that will be his destructio•. For the Pride of life:
When his Judgement is right, he looks on them as base and vile things, as Enemies unto his Soul, that will be his destructio•. For the Pride of life:
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Man lookes on outward things as the onely excellencies, which makes him admire them so,
Man looks on outward things as the only excellencies, which makes him admire them so,
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but when his Iudgement is once rectified, hee lookes upon them as the Apostle doth, who accounted them but empty things,
but when his Judgement is once rectified, he looks upon them as the Apostle does, who accounted them but empty things,
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as bubbles blowne up by Boyes.
as bubbles blown up by Boys.
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To conclude, when the Iudgement is rectified, in stead of Errour and Deceit, which is the Root of the old man, whence comes these three great Lusts (which are the maine,
To conclude, when the Judgement is rectified, in stead of Error and Deceit, which is the Root of the old man, whence comes these three great Lustiest (which Are the main,
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and from which all the rest will follow) then the lusts are dissolved, and the new man comes from truth,
and from which all the rest will follow) then the Lustiest Are dissolved, and the new man comes from truth,
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as the other is corrupted, and comes from deceit. So you see;
as the other is corrupted, and comes from deceit. So you see;
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what it is to have this new quality, to have the Iudgement rectified, and the lust dissolved.
what it is to have this new quality, to have the Judgement rectified, and the lust dissolved.
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And not so onely, but there must be new desires wrought in thee. A carnall man over-values carnall things, and in spirituall things hee comes farre too short,
And not so only, but there must be new Desires wrought in thee. A carnal man over-valves carnal things, and in spiritual things he comes Far too short,
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like a man that lookes upon a banquet when his belly is full, he hath no appetite unto it:
like a man that looks upon a banquet when his belly is full, he hath no appetite unto it:
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So a carnall man lookes upon Sinne and forgivenesse. But when a man hath his Iudgement rectified, he comes to have many holy desires,
So a carnal man looks upon Sin and forgiveness. But when a man hath his Judgement rectified, he comes to have many holy Desires,
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and in this stands the New Creature. Againe, it comes from knowledge of the Spirit.
and in this Stands the New Creature. Again, it comes from knowledge of the Spirit.
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But, you will say, we have knowledge, and, if that would doe it, then they that know most are best men? But, you will say, we have knowledge, and, if that would do it, then they that know most Are best men?
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But you must know what kinde of knowledge this is; The new man must be renued in knowledge: But you must know what kind of knowledge this is; The new man must be renewed in knowledge:
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This is such a knowledge of holinesse, as the Holy Ghost reveales unto us, and except this knowledge be revealed unto you, our revealing is nothing;
This is such a knowledge of holiness, as the Holy Ghost reveals unto us, and except this knowledge be revealed unto you, our revealing is nothing;
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We preach Wisdome, which the Princes of the world know not, neither can know. Take Aristotle or others which are the Princes of the world for wisdome;We preach Wisdom, which the Princes of the world know not, neither can know. Take Aristotle or Others which Are the Princes of the world for Wisdom;
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they know not these things, nay, if they were taught them, they could not learne them,
they know not these things, nay, if they were taught them, they could not Learn them,
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for they are revealed by the Spirit;
for they Are revealed by the Spirit;
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and if wee preach unto you never so oft, if the Spirit doe not reveale them unto you it is nothing:
and if we preach unto you never so oft, if the Spirit do not reveal them unto you it is nothing:
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We see that by experiience, that a man that can reason against these and these sinnes, can speake of the vanity of these things, can give twenty better reasons against them than another man,
We see that by experiience, that a man that can reason against these and these Sins, can speak of the vanity of these things, can give twenty better Reasons against them than Another man,
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yet hee seekes after them as much as any:
yet he seeks After them as much as any:
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The wise-men and strongest wits which can say most against them, yet have not their lusts dissolved,
The Wise men and Strongest wits which can say most against them, yet have not their Lustiest dissolved,
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when a poore man that is truly sanctified, although he cannot say the hundreth part against sinne,
when a poor man that is truly sanctified, although he cannot say the Hundredth part against sin,
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as another man, yet he doth hunger after Iesus Christ.
as Another man, yet he does hunger After Iesus christ.
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Therefore it must be the worke of the Spirit, 2 Cor. 3. ult. But, we all behold as in a mirrour the glory of the Lord with open face,
Therefore it must be the work of the Spirit, 2 Cor. 3. ult. But, we all behold as in a mirror the glory of the Lord with open face,
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and are changed into the same Image from glory to glory, as by the Spirit of the Lord: and Are changed into the same Image from glory to glory, as by the Spirit of the Lord:
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that is, when wee looke into the Word wee see the Image of God, so may another man too,
that is, when we look into the Word we see the Image of God, so may Another man too,
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but he doth not see the glory of it, he doth not looke on it as a desirable thing,
but he does not see the glory of it, he does not look on it as a desirable thing,
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as a thing he is in love withall. God shewes Moses his glory; hee never shewed his glory but to the Saints:
as a thing he is in love withal. God shows Moses his glory; he never showed his glory but to the Saints:
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The greatest request that Moses desired, was to see the glory of the Lord;
The greatest request that Moses desired, was to see the glory of the Lord;
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I will shew thee my glory, saith God, that is, thou shalt see as much as shall be needfull for thee to see in this life.I will show thee my glory, Says God, that is, thou shalt see as much as shall be needful for thee to see in this life.
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God shewes himselfe unto us in his Word, and when hee will shew a man his glory, he makes him to have a love to it,
God shows himself unto us in his Word, and when he will show a man his glory, he makes him to have a love to it,
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and then hee is transformed into his Image.
and then he is transformed into his Image.
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Another sees it, but he is not transformed into such a knowledge as convinceth the minde of sinne:
another sees it, but he is not transformed into such a knowledge as Convinces the mind of sin:
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when wee teach knowledge, it is as the Sparkes in a darke roome, or as the Starres in a darke night, the roome is darke still;
when we teach knowledge, it is as the Sparks in a dark room, or as the Stars in a dark night, the room is dark still;
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so it is with all knowledge, till the Holy Ghost doth teach it:
so it is with all knowledge, till the Holy Ghost does teach it:
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wee may beget a thousand sparkes in you, but they will not turne the darknesse into light.
we may beget a thousand sparks in you, but they will not turn the darkness into Light.
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But when the Holy Ghost comes, it doth not onely appeare there, but it changeth us from darknesse into light.
But when the Holy Ghost comes, it does not only appear there, but it changes us from darkness into Light.
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You must know that when we preach only, it is as when the light shines, the windowes being shut against it, there is none shines into the house;
You must know that when we preach only, it is as when the Light shines, the windows being shut against it, there is none shines into the house;
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so when men thinke they understand most, yet they want this light to shine into the house, Luke 24.45. Then opened he their understandings, that they might understand the Scriptures.
so when men think they understand most, yet they want this Light to shine into the house, Lycia 24.45. Then opened he their understandings, that they might understand the Scriptures.
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They had heard Christ before, but they understood not his Word;
They had herd christ before, but they understood not his Word;
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like those which sowed seed on ill ground, and therefore received not the fruit of it,
like those which sowed seed on ill ground, and Therefore received not the fruit of it,
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but when the Holy Ghost comes into thy heart, that will convince thee of evill: it will expell darknesse, and set right thy Iudgement:
but when the Holy Ghost comes into thy heart, that will convince thee of evil: it will expel darkness, and Set right thy Judgement:
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otherwise, though you heard Paul preach, yea, Christ himselfe, were your Iudgements never so good,
otherwise, though you herd Paul preach, yea, christ himself, were your Judgments never so good,
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yet it would not be done till the Holy Ghost teacheth you, you will never know him, never see him aright in his glory, never see him so,
yet it would not be done till the Holy Ghost Teaches you, you will never know him, never see him aright in his glory, never see him so,
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as to delight and long after him, so as to desire nothing in the world so much as communion with him.
as to delight and long After him, so as to desire nothing in the world so much as communion with him.
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4707
Thus it is when his Image is renewed in Knowledge and Truth, and where this Knowledge and Truth is, Holinesse instantly followes.
Thus it is when his Image is renewed in Knowledge and Truth, and where this Knowledge and Truth is, Holiness instantly follows.
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There are many that know and practice not;
There Are many that know and practice not;
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and there are many which neither know nor practice, but where this Image is, what ever they know they practice.
and there Are many which neither know nor practice, but where this Image is, what ever they know they practice.
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Well, let us apply this unto our selves briefly.
Well, let us apply this unto our selves briefly.
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If to bee a New Creature, there is required of us this Faith and Love, Truth and Holinesse, Knowledge and Righteousnesse;
If to be a New Creature, there is required of us this Faith and Love, Truth and Holiness, Knowledge and Righteousness;
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then let us learne not to bee deceived, to regard nothing else in comparison of this.
then let us Learn not to be deceived, to regard nothing Else in comparison of this.
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Doe as the Apostle, Gal. 6.15. For in CHRIST IESVS neither Circumcision availeth any thing, nor Vncircumcision, but a New Creature:
Doe as the Apostle, Gal. 6.15. For in CHRIST JESUS neither Circumcision availeth any thing, nor Uncircumcision, but a New Creature:
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that is, it is no matter for any thing in a man, Circumcision is no better than Vncircumcision:
that is, it is no matter for any thing in a man, Circumcision is no better than Uncircumcision:
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Goe thorow all the duties of Religion, you shall finde them nothing till you bee made a New Creature.
Go thorough all the duties of Religion, you shall find them nothing till you be made a New Creature.
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4716
I know many doe many things, they come to Church, and give almes; well saith the Apostle, Circumcision and Vncircumcision is all one ;
I know many do many things, they come to Church, and give alms; well Says the Apostle, Circumcision and Uncircumcision is all one;
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so say I, Prayer and no Prayer is all one; doing justly and unjustly, it is all one, untill a man bee a New Creature:
so say I, Prayer and no Prayer is all one; doing justly and unjustly, it is all one, until a man be a New Creature:
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4718
Therefore, saith Paul, 1 Cor. 13.3. Though I give all my goods to the poore (which is a glorious action;
Therefore, Says Paul, 1 Cor. 13.3. Though I give all my goods to the poor (which is a glorious actium;
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nay, though I could be content to bee a Martyr) though I give my body to bee burned, and have not love, it profiteth nothing:
nay, though I could be content to be a Martyr) though I give my body to be burned, and have not love, it profiteth nothing:
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So except you be New Creatures, your labour is lost, for Nature may doe much with the knowledge of the Gospel.
So except you be New Creatures, your labour is lost, for Nature may do much with the knowledge of the Gospel.
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As the Earth brings forth grasse of it selfe, and some flowers of the lowest sort,
As the Earth brings forth grass of it self, and Some flowers of the lowest sort,
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but to bring forth a crop, and flowers of the finest sort, it must be tilled,
but to bring forth a crop, and flowers of the Finest sort, it must be tilled,
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and there must bee seed put in;
and there must be seed put in;
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Nature, I say, may doe much, but this New Creature must come from an Immortall seed sowen in the heart, by God himselfe.
Nature, I say, may do much, but this New Creature must come from an Immortal seed sown in the heart, by God himself.
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Therefore, looke whether thou hast that wrought in thee or no.
Therefore, look whither thou hast that wrought in thee or not.
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For this is all the comfort we have, when the body is decayed and waxen old;
For this is all the Comfort we have, when the body is decayed and waxed old;
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yet, let us not be discouraged, though this outward man decay and perish, there is a new youth springing up.
yet, let us not be discouraged, though this outward man decay and perish, there is a new youth springing up.
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This is all the comfort we have, that when the old house is going downe, we have a new house setting up in stead of it.
This is all the Comfort we have, that when the old house is going down, we have a new house setting up in stead of it.
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Every man is glad to see an old house pulled downe, and a new set up in stead of it;
Every man is glad to see an old house pulled down, and a new Set up in stead of it;
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but to see an old house going downe, and no new one to bee set up, the ruine of it is a most miserable Spectacle.
but to see an old house going down, and no new one to be Set up, the ruin of it is a most miserable Spectacle.
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Take an Husband-man, who hath taken great pains in plowing and sowing his ground, when he sees his corne is rotten, he is glad of it,
Take an Husbandman, who hath taken great pains in plowing and sowing his ground, when he sees his corn is rotten, he is glad of it,
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because he knowes new will come up in stead of it;
Because he knows new will come up in stead of it;
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so when we see the body decaying, and our day drawing towards evening, when the Sunne of life is ready to bee set upon us,
so when we see the body decaying, and our day drawing towards evening, when the Sun of life is ready to be Set upon us,
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4734
when we shall grow no more: this presents nothing but confusion, yet here is hope for us;
when we shall grow no more: this presents nothing but confusion, yet Here is hope for us;
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There is light Sowen unto the righteous: There is Light Sown unto the righteous:
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All the consolation and all the comfort wee have in these dayes of our vanity, is, that we have a New Creature, that is not subject to vanitie.
All the consolation and all the Comfort we have in these days of our vanity, is, that we have a New Creature, that is not Subject to vanity.
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The end of the Third Sermon.
The end of the Third Sermon.
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THE FOVRTH SERMON VPON THE NEW CREATVRE. 2 COR. 5.17. Therefore if any man be in Christ, let him be a new Creature.
THE FOURTH SERMON UPON THE NEW CREATURE. 2 COR. 5.17. Therefore if any man be in christ, let him be a new Creature.
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NOw we come to the last thing to be observed in the New Creature;
NOw we come to the last thing to be observed in the New Creature;
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which is, that there is not only an infusion of a new Quality, but a weakning of the old: which is, that there is not only an infusion of a new Quality, but a weakening of the old:
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Therefore we put that into the description.
Therefore we put that into the description.
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A man is a New Creature when his heart is cast into another mould, by the infusion of a new quality of grace,
A man is a New Creature when his heart is cast into Another mould, by the infusion of a new quality of grace,
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and by a destroying of the old.
and by a destroying of the old.
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And this is specially to be observed, because there bee two parts of the New Creature, a mortification of sinne, as well as a vivification.
And this is specially to be observed, Because there be two parts of the New Creature, a mortification of sin, as well as a vivification.
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For, Common Nature is like a Bowle between two byasses, Corruption is the wrong byas, carrying us out of the way;
For, Common Nature is like a Bowl between two Byasses, Corruption is the wrong bias, carrying us out of the Way;
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and Grace the good byas, carrying us into the way:
and Grace the good bias, carrying us into the Way:
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So you must knocke off the old byas, as well as put on a new one, that is, Common Nature lyes as an indifferent thing betweene Grace and Sin, the Flesh and the Spirit, Corruption and Holinesse;
So you must knock off the old bias, as well as put on a new one, that is, Common Nature lies as an indifferent thing between Grace and since, the Flesh and the Spirit, Corruption and Holiness;
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so that as the body is betweene health and sicknesse, so is Common Nature between originall sinne, which is as the sicknesse or death of the Soule,
so that as the body is between health and sickness, so is Common Nature between original sin, which is as the sickness or death of the Soul,
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and Holinesse, which is the health of it. Now it is not only required that there be an infusion of the new Quality,
and Holiness, which is the health of it. Now it is not only required that there be an infusion of the new Quality,
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but likewise a weakning of this old, both cannot stand together, so farre as you strengthen one, the other is weakned, it is alwayes so where is contrariety, where there is no contrariety two may stand together;
but likewise a weakening of this old, both cannot stand together, so Far as you strengthen one, the other is weakened, it is always so where is contrariety, where there is no contrariety two may stand together;
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but when things be opposite, the comming in of the one, is the weakning of the other, the comming of heat is a weakning of cold, this is of speciall use.
but when things be opposite, the coming in of the one, is the weakening of the other, the coming of heat is a weakening of cold, this is of special use.
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And this use we are to make of it; And this use we Are to make of it;
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that hence then you see this will follow, that, if you finde much newnesse in your selves (according to your owne opinion) you finde you can doe many things, you could never doe before;
that hence then you see this will follow, that, if you find much newness in your selves (according to your own opinion) you find you can do many things, you could never do before;
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you are able to doe these and these duties of new obedience: well, suppose it, yet except there be a mortification of the old lusts;
you Are able to do these and these duties of new Obedience: well, suppose it, yet except there be a mortification of the old Lustiest;
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if thou find that there be any lusts continue in thee, in strength, that, in that regard, thou art the same man still, whatsoever addition there be, it is no matter, it is certaine thou art not yet a New Creature:
if thou find that there be any Lustiest continue in thee, in strength, that, in that regard, thou art the same man still, whatsoever addition there be, it is no matter, it is certain thou art not yet a New Creature:
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for a New Creature consists not in superinduction of the new Quality, the old remaining; but in a weakning of the old too.
for a New Creature consists not in superinduction of the new Quality, the old remaining; but in a weakening of the old too.
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It is not only a superaddition of the new, but the death of the old also:
It is not only a superaddition of the new, but the death of the old also:
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Therefore, if thou findest any corruptions continuing in the fulnesse of their first strength, not weakned at all;
Therefore, if thou Findest any corruptions Continuing in the fullness of their First strength, not weakened At all;
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though thou hast all signes of grace, all parts of a New Creature, to thy seeming, yet thou art deceived;
though thou hast all Signs of grace, all parts of a New Creature, to thy seeming, yet thou art deceived;
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because if thou wert new, there would be a mortification of the old lusts. So againe, it is true on the other side:
Because if thou Wertenberg new, there would be a mortification of the old Lustiest. So again, it is true on the other side:
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Put case thou finde a great change in thy selfe, such lusts as have been vigorous and lively, thou findest to be now dead,
Put case thou find a great change in thy self, such Lustiest as have been vigorous and lively, thou Findest to be now dead,
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except it be by the ingresse of this New Creature, thou hast little cause to comfort thy selfe;
except it be by the ingress of this New Creature, thou hast little cause to Comfort thy self;
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for those lusts are but covered and laid asleepe for a time, and will wake and rise againe:
for those Lustiest Are but covered and laid asleep for a time, and will wake and rise again:
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as Sampson, when hee was tied with cords, rose againe, and was as strong as ever he was,
as Sampson, when he was tied with cords, rose again, and was as strong as ever he was,
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when the opportunity came, And it was told him, The Philistims are upon thee, Sampson:
when the opportunity Come, And it was told him, The philistines Are upon thee, Sampson:
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So lusts are laid asleepe, till the opportunity comes, when all the threed of good purposes breaks,
So Lustiest Are laid asleep, till the opportunity comes, when all the thread of good Purposes breaks,
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and they rise again in their strength:
and they rise again in their strength:
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therefore, if there bee not a New Creature brought within thy soule, thy lusts are but laid asleepe, they will rise againe:
Therefore, if there be not a New Creature brought within thy soul, thy Lustiest Are but laid asleep, they will rise again:
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Or put case they be dead, and rise no more;
Or put case they be dead, and rise no more;
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yet, except it be by the ingredience of this New Creature, they are but dead of themselves,
yet, except it be by the ingredience of this New Creature, they Are but dead of themselves,
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4771
and so long as they die of themselves, God regards not that death: for that which is required of us in Rom. 12.1. is, that we sacrifice our selves: Now two things are required in the Sacrifice;
and so long as they die of themselves, God regards not that death: for that which is required of us in Rom. 12.1. is, that we sacrifice our selves: Now two things Are required in the Sacrifice;
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one, that it be slaine, that it die not of it selfe, for that is not a Sacrifice.
one, that it be slain, that it die not of it self, for that is not a Sacrifice.
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4773
Secondly, that it be offered to God, and not to any other god.
Secondly, that it be offered to God, and not to any other god.
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4774
Now this we oft finde, that lusts die of themselves, change of age, experience, operation of circumstances, time, place,
Now this we oft find, that Lustiest die of themselves, change of age, experience, operation of Circumstances, time, place,
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and many things may alter the desires: for, you must know, The world passeth away, and the lusts of it:
and many things may altar the Desires: for, you must know, The world passes away, and the Lustiest of it:
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4776
that is, they are of a transitory Nature. A man doth not desire that, this yeare, which he did the last.
that is, they Are of a transitory Nature. A man does not desire that, this year, which he did the last.
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4777
Doe wee not see, many have beene riotous and prodigall in youth, yet there is a great change in them, not for grace,
Do we not see, many have been riotous and prodigal in youth, yet there is a great change in them, not for grace,
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4778
but age, and use, and experience, and many things, make alteration:
but age, and use, and experience, and many things, make alteration:
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4779
These are not slaine to the Lord, but they die of themselves, so God would not accept them.
These Are not slain to the Lord, but they die of themselves, so God would not accept them.
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4780
Againe, they may be slaine, but not to the LORD, thou mayest offer them to thy selfe, which is the same,
Again, they may be slain, but not to the LORD, thou Mayest offer them to thy self, which is the same,
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4781
as if thou offeredst them to another god, that is, a man may finde much evill and inconvenience, much bitternesse in them, it may be, they have brought shame and misery on thee.
as if thou offeredst them to Another god, that is, a man may find much evil and inconvenience, much bitterness in them, it may be, they have brought shame and misery on thee.
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4782
Againe, thou mayst feare Gods judgements; and therefore mayest restraine thy selfe.
Again, thou Mayest Fear God's Judgments; and Therefore Mayest restrain thy self.
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In a word, If thy selfe be thy end, in abstaining from any sin what ever it be, there is a Sacrifice, thou hast slaine it,
In a word, If thy self be thy end, in abstaining from any since what ever it be, there is a Sacrifice, thou hast slain it,
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4784
but not offered it to the Lord, it is not done to him, It is not because thou lovest the Lord Iesus:
but not offered it to the Lord, it is not done to him, It is not Because thou Lovest the Lord Iesus:
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4785
therefore it is not a fruit of the New Creature, for till then, every man makes himselfe his end in all he doth,
Therefore it is not a fruit of the New Creature, for till then, every man makes himself his end in all he does,
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4786
but when hee is made a New Creature, hee makes the LORD his end. This therefore is the use of this:
but when he is made a New Creature, he makes the LORD his end. This Therefore is the use of this:
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4787
there must be two parts of this New Creature, Vivification, and Mortification, an infusion of the new Quality,
there must be two parts of this New Creature, Vivification, and Mortification, an infusion of the new Quality,
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and a weakning of the old. Because this is a point of much moment, I will presse it a little further,
and a weakening of the old. Because this is a point of much moment, I will press it a little further,
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and deliver this Rule, I say, this other Consectary may be gathered: If it be so, then thou must finde in thy selfe these two things:
and deliver this Rule, I say, this other Consectary may be gathered: If it be so, then thou must find in thy self these two things:
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4790
Thou must find in thy selfe something more than Nature, and againe, thou must finde in thy selfe something lesse than Nature:
Thou must find in thy self something more than Nature, and again, thou must find in thy self something less than Nature:
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4791
Thou must have lesse than what thy corrupt nature had in it, and more than common nature hath in it,
Thou must have less than what thy corrupt nature had in it, and more than Common nature hath in it,
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or else thou wantest this third part of the New Creature, this third thing wherein it consists, the induction of a new Quality,
or Else thou Wantest this third part of the New Creature, this third thing wherein it consists, the induction of a new Quality,
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4793
and a weakning of the old: We will urge this a little. First, there must be a lessening and a weakening of that was there before:
and a weakening of the old: We will urge this a little. First, there must be a lessening and a weakening of that was there before:
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4794
for, you must know every man hath some personall infirmities, some sinnes more peculiar to his Nature than others, something wherein hee is weake, every man hath it, one of one sort, another of another sort;
for, you must know every man hath Some personal infirmities, Some Sins more peculiar to his Nature than Others, something wherein he is weak, every man hath it, one of one sort, Another of Another sort;
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4795
every man hath a more inclination to this or that sinne, which is bred and borne with him.
every man hath a more inclination to this or that sin, which is bred and born with him.
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4796
If thou findest that this continues with thee still, that thou hast the same running-sore on thee, that thou hadst, that thou findest no alteration in that, that there is no lessening, no weakning, no destroying and mortifying of that,
If thou Findest that this continues with thee still, that thou hast the same running-sore on thee, that thou Hadst, that thou Findest no alteration in that, that there is no lessening, no weakening, no destroying and mortifying of that,
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4797
then thou art not a New Creature, and consequently, thy sins are not forgiven, for Iustification and Sanctification are inseparable.
then thou art not a New Creature, and consequently, thy Sins Are not forgiven, for Justification and Sanctification Are inseparable.
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It thy sins were pardoned, they would be healed, that is the thing you must consider.
It thy Sins were pardoned, they would be healed, that is the thing you must Consider.
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4799
It is certaine therefore, if you doe not find them healed, you are not yet in Christ;
It is certain Therefore, if you do not find them healed, you Are not yet in christ;
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for if thou wert in Christ truly, there would a vertue come out of him that would heale thy bloudy-issue;
for if thou Wertenberg in christ truly, there would a virtue come out of him that would heal thy Bloody-issue;
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for the vertue of his death is never disjoyned from the merit of his death, where ever he forgives sin, he cures sinne:
for the virtue of his death is never disjoined from the merit of his death, where ever he forgives since, he cures sin:
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therefore if thou findest that hee hath not cured any sin, know it is not forgiven.
Therefore if thou Findest that he hath not cured any since, know it is not forgiven.
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You may see it every where;
You may see it every where;
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Mary Magdalen, as much was forgiven her, so she had a great cure wrought in her, shee was changed, she became another woman, you see how exceeding holy she was;Marry Magdalen, as much was forgiven her, so she had a great cure wrought in her, she was changed, she became Another woman, you see how exceeding holy she was;
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4805
when Christ said, Thy sinnes are forgiven, she went away with another heart:
when christ said, Thy Sins Are forgiven, she went away with Another heart:
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4806
So it was with Paul, when once his sins were forgiven, when God sent word by Ananias that hee was a chosen vessell, withall he was made a glorious Professour of a raging Persecutour, there was a healing of sin,
So it was with Paul, when once his Sins were forgiven, when God sent word by Ananias that he was a chosen vessel, withal he was made a glorious Professor of a raging Persecutor, there was a healing of since,
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as well as forgiving of it.
as well as forgiving of it.
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So David, when his sinne was forgiven, when God told him by Nathan so much, his sin was cured, hee did not commit adultery againe:
So David, when his sin was forgiven, when God told him by Nathan so much, his since was cured, he did not commit adultery again:
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therfore in the one and fiftieth Psalme, the cure stands on record, that all the world may know, that where God forgiveth, he healeth likewise.
Therefore in the one and fiftieth Psalm, the cure Stands on record, that all the world may know, that where God forgiveth, he heals likewise.
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So Peter, when God had forgiven him that sin of denying his Master, he cured it too.
So Peter, when God had forgiven him that since of denying his Master, he cured it too.
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4811
To adde a little more, I say, Sinne must be healed, if it bee forgiven;
To add a little more, I say, Sin must be healed, if it be forgiven;
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for it cannot bee otherwise, if God take any man to beare his Name, and his sins bee not healed, his Name should be blasphemed, it would redound to his dishonour.
for it cannot be otherwise, if God take any man to bear his Name, and his Sins be not healed, his Name should be blasphemed, it would redound to his dishonour.
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4813
Againe, if he should forgive and not heale us, we should have no comfort from him,
Again, if he should forgive and not heal us, we should have no Comfort from him,
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4814
nor he no service from us:
nor he no service from us:
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4815
we should have no comfort from him, because of the rage and vexation of ruling lusts.
we should have no Comfort from him, Because of the rage and vexation of ruling Lustiest.
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4816
Againe, he should have no service from us;
Again, he should have no service from us;
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4817
for how can we serve him when we are not healed? Can a sicke man doe any service? Hee must be healed, and restored to health first.
for how can we serve him when we Are not healed? Can a sick man do any service? He must be healed, and restored to health First.
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4818
Now doe you thinke, God will put his children in a condition, that neither they shall have comfort from him, nor he service from them;
Now do you think, God will put his children in a condition, that neither they shall have Comfort from him, nor he service from them;
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4819
therefore it is of necessity, wheresoever sin is forgiven, it is healed:
Therefore it is of necessity, wheresoever since is forgiven, it is healed:
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4820
Therefore in Hosea 14. When I take away your iniquities, I will heale your rebellions ▪ So in Deut. 30.6.
Therefore in Hosea 14. When I take away your iniquities, I will heal your rebellions ▪ So in Deuteronomy 30.6.
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4821
when he will have mercy upon them, saith hee, I will also circumcise your hearts, and the hearts of your seed, that you shall love mee with all your soule, and with all your strength:
when he will have mercy upon them, Says he, I will also circumcise your hearts, and the hearts of your seed, that you shall love me with all your soul, and with all your strength:
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4822
Hee never pardons, but he likewise circumciseth. So in Ier. 24.7. I will set mine eye upon you for good:
He never Pardons, but he likewise Circumciseth. So in Jeremiah 24.7. I will Set mine eye upon you for good:
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4823
that is, I will pardon you, and receive you to mercy, and also will give you an heart to know mee,
that is, I will pardon you, and receive you to mercy, and also will give you an heart to know me,
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4824
so that you shall be my people, and I will be your God: For you shall turne to mee with all your heart.so that you shall be my people, and I will be your God: For you shall turn to me with all your heart.
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4825
In a word, they are never disjoyned;
In a word, they Are never disjoined;
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4826
take it for a sure rule, as Ezek. 26. I will wash thee from thy Idols, that is, from thy lusts and idolatry,
take it for a sure Rule, as Ezekiel 26. I will wash thee from thy Idols, that is, from thy Lustiest and idolatry,
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4827
and will give thee a new heart and a new Spirit, he never doth one without the other; therefore apply it.
and will give thee a new heart and a new Spirit, he never does one without the other; Therefore apply it.
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4828
It may be there be many particular sins which thou thinkest are forgiven, Sabbath-breaking, Swearing, Vncleannesse, goe thorow any particular sin ▪ if they be not healed, they be not forgiven,
It may be there be many particular Sins which thou Thinkest Are forgiven, Sabbath-breaking, Swearing, Uncleanness, go thorough any particular since ▪ if they be not healed, they be not forgiven,
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4829
and so thou art in a miserable condition.
and so thou art in a miserable condition.
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4830
Therefore, doe not say, though I sinne againe and againe, yet God is mercifull, and, I hope, ready to forgive. It is very true;
Therefore, do not say, though I sin again and again, yet God is merciful, and, I hope, ready to forgive. It is very true;
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but thou must know, that he is never merciful to forgive, but he is as ready to heale and cure thy sins likewise;
but thou must know, that he is never merciful to forgive, but he is as ready to heal and cure thy Sins likewise;
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therefore deceive not yourselves in that.
Therefore deceive not yourselves in that.
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4833
Only before I passe from this point, mistake me not, my meaning is not, that it is so healed, that there is not the least vigour left in it, that it is so dead and buried, that thou shalt never heare of it againe, that the Spring of originall corruption is dried up, that none of it is left; Only before I pass from this point, mistake me not, my meaning is not, that it is so healed, that there is not the least vigour left in it, that it is so dead and buried, that thou shalt never hear of it again, that the Spring of original corruption is dried up, that none of it is left;
av-j c-acp pns11 vvb p-acp d n1, vvb pno11 xx, po11 n1 vbz xx, cst pn31 vbz av vvn, cst pc-acp vbz xx dt ds n1 vvn p-acp pn31, cst pn31 vbz av j cc vvn, cst pns21 vm2 av-x vvi pp-f pn31 av, cst dt n1 pp-f j-jn n1 vbz vvn a-acp, cst pix pp-f pn31 vbz vvn;
(22) sermon (DIV1)
697
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4834
but the meaning is, it is healed, that is, Sinne is pulled downe from his Regency, it may assault thee,
but the meaning is, it is healed, that is, Sin is pulled down from his Regency, it may assault thee,
cc-acp dt n1 vbz, pn31 vbz vvn, cst vbz, n1 vbz vvn a-acp p-acp po31 n1, pn31 vmb vvi pno21,
(22) sermon (DIV1)
697
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4835
as a Rebell, but it comes no more as a Lord, as a King;
as a Rebel, but it comes no more as a Lord, as a King;
c-acp dt n1, cc-acp pn31 vvz av-dx dc p-acp dt n1, c-acp dt n1;
(22) sermon (DIV1)
697
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4836
it is put out of possession, it may creepe in as a Theefe, but it comes no more as the owner of the house; it is put out of possession, it may creep in as a Thief, but it comes no more as the owner of the house;
pn31 vbz vvn av pp-f n1, pn31 vmb vvi p-acp c-acp dt n1, cc-acp pn31 vvz av-dx dc p-acp dt n1 pp-f dt n1;
(22) sermon (DIV1)
697
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4837
for that is resigned up to grace and the New Creature.
for that is resigned up to grace and the New Creature.
p-acp d vbz vvn a-acp p-acp n1 cc dt j n1.
(22) sermon (DIV1)
697
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4838
Sin creepes in, as it were, but there is another Master of the house, so that now thou mayest say, I doe it not, but sinne that dwelleth in me, that is, that creepes in;
since creeps in, as it were, but there is Another Master of the house, so that now thou Mayest say, I do it not, but sin that dwells in me, that is, that creeps in;
n1 vvz p-acp, c-acp pn31 vbdr, cc-acp pc-acp vbz j-jn n1 pp-f dt n1, av cst av pns21 vm2 vvi, pns11 vdb pn31 xx, cc-acp n1 cst vvz p-acp pno11, cst vbz, cst vvz p-acp;
(22) sermon (DIV1)
697
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4839
thy denomination is from that, that beares rule in thy heart; for that is all that is done in Regeneration;
thy denomination is from that, that bears Rule in thy heart; for that is all that is done in Regeneration;
po21 n1 vbz p-acp d, cst vvz n1 p-acp po21 n1; p-acp d vbz d cst vbz vdn p-acp n1;
(22) sermon (DIV1)
697
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4840
Sin is put out of possession, and Grace is now the Ruler, the Lord of the heart;
since is put out of possession, and Grace is now the Ruler, the Lord of the heart;
n1 vbz vvn av pp-f n1, cc n1 vbz av dt n1, dt n1 pp-f dt n1;
(22) sermon (DIV1)
697
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4841
therefore we may say, it is healed, that is, it is so shut out, that thou hast dominion over it, it may assault thee now and then, it may overcome thee now and then,
Therefore we may say, it is healed, that is, it is so shut out, that thou hast dominion over it, it may assault thee now and then, it may overcome thee now and then,
av pns12 vmb vvi, pn31 vbz vvn, cst vbz, pn31 vbz av vvn av, cst pns21 vh2 n1 p-acp pn31, pn31 vmb vvi pno21 av cc av, pn31 vmb vvi pno21 av cc av,
(22) sermon (DIV1)
697
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4842
but it dwels not in thee, thou never entertainest as a guest, thou never biddest it welcome, thou never makest peace with it, thou hast perpetuall warre with it,
but it dwells not in thee, thou never entertainest as a guest, thou never biddest it welcome, thou never Makest peace with it, thou hast perpetual war with it,
cc-acp pn31 vvz xx p-acp pno21, pns21 av-x vv2 p-acp dt n1, pns21 av-x vv2 pn31 j-jn, pns21 av-x vv2 n1 p-acp pn31, pns21 vh2 j n1 p-acp pn31,
(22) sermon (DIV1)
697
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4843
as there was with the Amalekites. Againe, corrupt nature must bee lessened, weakned, and mortified; so there must be more than nature in thee;
as there was with the Amalekites. Again, corrupt nature must be lessened, weakened, and mortified; so there must be more than nature in thee;
c-acp pc-acp vbds p-acp dt n2. av, j n1 vmb vbi vvn, vvn, cc vvn; av pc-acp vmb vbi av-dc cs n1 p-acp pno21;
(22) sermon (DIV1)
697
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4844
that is, thou must be able to doe more than any natural man in the world can doe,
that is, thou must be able to do more than any natural man in the world can do,
d vbz, pns21 vmb vbi j pc-acp vdi dc cs d j n1 p-acp dt n1 vmb vdi,
(22) sermon (DIV1)
698
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4845
or then thou wast ever able to doe before this change was wrought in thee;
or then thou wast ever able to do before this change was wrought in thee;
cc cs pns21 vbd2s av j pc-acp vdi p-acp d n1 vbds vvn p-acp pno21;
(22) sermon (DIV1)
698
Image 215
4846
for, you must know, Grace doth not onely mortifie and heale Sin, but it goes beyond the power of Nature;
for, you must know, Grace does not only mortify and heal since, but it Goes beyond the power of Nature;
p-acp, pn22 vmb vvi, n1 vdz xx av-j vvi cc vvi n1, cc-acp pn31 vvz p-acp dt n1 pp-f n1;
(22) sermon (DIV1)
698
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4847
as we say, Physicke helpes where Nature failes, and Art helpes where Nature fals short:
as we say, Physic helps where Nature fails, and Art helps where Nature falls short:
c-acp pns12 vvb, n1 vvz c-crq n1 vvz, cc n1 vvz c-crq n1 vvz j:
(22) sermon (DIV1)
698
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4848
Such a thing is Grace where Nature failes, there is use of Grace, indeed else what were the efficacie of the Word,
Such a thing is Grace where Nature fails, there is use of Grace, indeed Else what were the efficacy of the Word,
d dt n1 vbz n1 c-crq n1 vvz, pc-acp vbz n1 pp-f n1, av av r-crq vbdr dt n1 pp-f dt n1,
(22) sermon (DIV1)
698
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4849
and the vertue of the Spirit, and the power of Christ? If they did not enable a man to do more than Nature doth.
and the virtue of the Spirit, and the power of christ? If they did not enable a man to do more than Nature does.
cc dt n1 pp-f dt n1, cc dt n1 pp-f np1? cs pns32 vdd xx vvi dt n1 pc-acp vdi dc cs n1 vdz.
(22) sermon (DIV1)
698
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4850
Grace comes from an higher Well-head than Nature, therefore it raiseth a man to an higher pitch than Nature can ascend to.
Grace comes from an higher Wellhead than Nature, Therefore it Raiseth a man to an higher pitch than Nature can ascend to.
n1 vvz p-acp dt jc n1 cs n1, av pn31 vvz dt n1 p-acp dt jc n1 cs n1 vmb vvi p-acp.
(22) sermon (DIV1)
698
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4851
Therefore consider, if thou hast that which goes beyond Nature;
Therefore Consider, if thou hast that which Goes beyond Nature;
av vvb, cs pns21 vh2 d r-crq vvz p-acp n1;
(22) sermon (DIV1)
698
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4852
Sampson had a strength beyond Nature, he could doe what a common man could not doe,Sampson had a strength beyond Nature, he could do what a Common man could not do,
np1 vhd dt n1 p-acp n1, pns31 vmd vdi r-crq dt j n1 vmd xx vdi,
(22) sermon (DIV1)
698
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4853
but God being with him, he had more than the strength of Nature.
but God being with him, he had more than the strength of Nature.
cc-acp np1 vbg p-acp pno31, pns31 vhd dc cs dt n1 pp-f n1.
(22) sermon (DIV1)
698
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4854
How do we know that? He was able to carry away the gates of the Citie, &c. which none else could do;
How do we know that? He was able to carry away the gates of the city, etc. which none Else could do;
q-crq vdb pns12 vvb d? pns31 vbds j pc-acp vvi av dt n2 pp-f dt n1, av r-crq pix av vmd vdi;
(22) sermon (DIV1)
698
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4855
therefore there was in him strength above Nature:
Therefore there was in him strength above Nature:
av a-acp vbds p-acp pno31 n1 p-acp n1:
(22) sermon (DIV1)
698
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4856
Now examine, canst thou doe that which no man else can doe that is a meere naturall man? Thou must have a strength put into thee, which none can reach to, that hath nothing but Nature in him, that is, canst thou love the Lord Iesus and the Saints? An Hypocrite can counterfeit many things, but not love.
Now examine, Canst thou do that which no man Else can do that is a mere natural man? Thou must have a strength put into thee, which none can reach to, that hath nothing but Nature in him, that is, Canst thou love the Lord Iesus and the Saints? an Hypocrite can counterfeit many things, but not love.
av vvb, vm2 pns21 vdi d r-crq dx n1 av vmb vdi d vbz dt j j n1? pns21 vmb vhi dt n1 vvd p-acp pno21, r-crq pix vmb vvi p-acp, cst vhz pix p-acp n1 p-acp pno31, cst vbz, vm2 pns21 vvi dt n1 np1 cc dt n2? dt n1 vmb vvi d n2, cc-acp xx vvi.
(22) sermon (DIV1)
698
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4857
Againe, canst thou delight in the Law of God, in the Inner man, I aske not if thou canst approve of it,
Again, Canst thou delight in the Law of God, in the Inner man, I ask not if thou Canst approve of it,
av, vm2 pns21 vvi p-acp dt n1 pp-f np1, p-acp dt j n1, pns11 vvb xx cs pns21 vm2 vvi pp-f pn31,
(22) sermon (DIV1)
698
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4858
but canst thou delight in it, counting it as meat and drinke to doe the will of thy Father? This is a thing which cannot be counterfeit.
but Canst thou delight in it, counting it as meat and drink to do the will of thy Father? This is a thing which cannot be counterfeit.
cc-acp vm2 pns21 vvi p-acp pn31, vvg pn31 p-acp n1 cc vvi pc-acp vdi dt n1 pp-f po21 n1? d vbz dt n1 r-crq vmbx vbi j-jn.
(22) sermon (DIV1)
698
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4859
So, canst thou deny thy selfe? I aske not, if thou canst deny this or that particular sinne,
So, Canst thou deny thy self? I ask not, if thou Canst deny this or that particular sin,
np1, vm2 pns21 vvi po21 n1? pns11 vvb xx, cs pns21 vm2 vvi d cc d j n1,
(22) sermon (DIV1)
698
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4860
but the whole body of sin, if thou favourest the things of the Spirit, if thou canst mortifie the deeds of the Body, and walke according to that Spirit.
but the Whole body of since, if thou favourest the things of the Spirit, if thou Canst mortify the Deeds of the Body, and walk according to that Spirit.
cc-acp dt j-jn n1 pp-f n1, cs pns21 vv2 dt n2 pp-f dt n1, cs pns21 vm2 vvi dt n2 pp-f dt n1, cc n1 vvg p-acp d n1.
(22) sermon (DIV1)
698
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4861
In a word, whatsoever it is, if thou art a New Creature, thou must find thy selfe able to doe that which no naturall man can doe,
In a word, whatsoever it is, if thou art a New Creature, thou must find thy self able to do that which no natural man can do,
p-acp dt n1, r-crq pn31 vbz, cs pns21 vb2r dt j n1, pns21 vmb vvi po21 n1 j pc-acp vdi d r-crq dx j n1 vmb vdi,
(22) sermon (DIV1)
698
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4862
and which thy selfe could'st never doe before;
and which thy self Couldst never do before;
cc r-crq po21 n1 vmd2 av-x vdi p-acp;
(22) sermon (DIV1)
698
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4863
for, otherwise what wilt thou have to answer for thy selfe, when the Destroying Angell shall come,
for, otherwise what wilt thou have to answer for thy self, when the Destroying Angel shall come,
p-acp, av q-crq vm2 pns21 vhi pc-acp vvi p-acp po21 n1, c-crq dt vvg n1 vmb vvi,
(22) sermon (DIV1)
698
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4864
if hee finde not in thee more than Nature, the Destruction shall passe on thee,
if he find not in thee more than Nature, the Destruction shall pass on thee,
cs pns31 vvb xx p-acp pno21 av-dc cs n1, dt n1 vmb vvi p-acp pno21,
(22) sermon (DIV1)
698
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4865
as it was in the Passeover, except there was found bloud on the door-posts, they died for it:
as it was in the Passover, except there was found blood on the door-posts, they died for it:
c-acp pn31 vbds p-acp dt np1, c-acp a-acp vbds vvn n1 p-acp dt n2, pns32 vvd p-acp pn31:
(22) sermon (DIV1)
698
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4866
Now the bloud that this Destroying Angell must see; when hee shall passe over the world, is that which is, more than Nature.
Now the blood that this Destroying Angel must see; when he shall pass over the world, is that which is, more than Nature.
av dt n1 cst d vvg n1 vmb vvi; c-crq pns31 vmb vvi p-acp dt n1, vbz d r-crq vbz, av-dc cs n1.
(22) sermon (DIV1)
698
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4867
You must know the bloud of Christ leaves an impression, Their garments were made white in the bloud of the Lambe ;
You must know the blood of christ leaves an impression, Their garments were made white in the blood of the Lamb;
pn22 vmb vvi dt n1 pp-f np1 vvz dt n1, po32 n2 vbdr vvn j-jn p-acp dt n1 pp-f dt n1;
(22) sermon (DIV1)
698
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4868
that is, not onely the guilt of sin is taken away, but a new vertue is put on them, a new efficacie is put into them,
that is, not only the guilt of since is taken away, but a new virtue is put on them, a new efficacy is put into them,
d vbz, xx av-j dt n1 pp-f n1 vbz vvn av, cc-acp dt j n1 vbz vvn p-acp pno32, dt j n1 vbz vvn p-acp pno32,
(22) sermon (DIV1)
698
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4869
and if thou hast not the vertue of the bloud of Christ, as well to purge thy conscience from dead workes,
and if thou hast not the virtue of the blood of christ, as well to purge thy conscience from dead works,
cc cs pns21 vh2 xx dt n1 pp-f dt n1 pp-f np1, c-acp av pc-acp vvi po21 n1 p-acp j n2,
(22) sermon (DIV1)
698
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4870
as to take away the guilt of sin;
as to take away the guilt of since;
c-acp pc-acp vvi av dt n1 pp-f n1;
(22) sermon (DIV1)
698
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4871
all is nothing, you must know all the old world shall be destroyed, and the workes of it,
all is nothing, you must know all the old world shall be destroyed, and the works of it,
d vbz pix, pn22 vmb vvi d dt j n1 vmb vbi vvn, cc dt n2 pp-f pn31,
(22) sermon (DIV1)
698
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4872
and whatsoever is in it, whatsoever is old shall be destroyed;
and whatsoever is in it, whatsoever is old shall be destroyed;
cc r-crq vbz p-acp pn31, r-crq vbz j vmb vbi vvn;
(22) sermon (DIV1)
698
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4873
the Lord will spare nothing but what is new, he makes a new Heaven, and a new Earth ;
the Lord will spare nothing but what is new, he makes a new Heaven, and a new Earth;
dt n1 vmb vvi pix cc-acp r-crq vbz j, pns31 vvz dt j n1, cc dt j n1;
(22) sermon (DIV1)
698
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4874
and what is new shall be spared, when he comes to take an examination of men,
and what is new shall be spared, when he comes to take an examination of men,
cc q-crq vbz j vmb vbi vvn, c-crq pns31 vvz pc-acp vvi dt n1 pp-f n2,
(22) sermon (DIV1)
698
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4875
and findes nothing but old in thee, thou art sure to be destroyed;
and finds nothing but old in thee, thou art sure to be destroyed;
cc vvz pix cc-acp j p-acp pno21, pns21 vb2r j pc-acp vbi vvn;
(22) sermon (DIV1)
698
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4876
if thou be new he will spare thee, there is a blessing there, this is the marke in the forhead, this is that new Name, this is that certain watch-word, which,
if thou be new he will spare thee, there is a blessing there, this is the mark in the forehead, this is that new Name, this is that certain watchword, which,
cs pns21 vbb j pns31 vmb vvi pno21, pc-acp vbz dt n1 a-acp, d vbz dt n1 p-acp dt n1, d vbz cst j n1, d vbz d j n1, r-crq,
(22) sermon (DIV1)
698
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4877
if a man know not, hee is counted as an enemie:
if a man know not, he is counted as an enemy:
cs dt n1 vvb xx, pns31 vbz vvn p-acp dt n1:
(22) sermon (DIV1)
698
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4878
you have a fashion sometimes to give markes, if they have that marke, that token in their hand, they are knowne to be of them that are allowed.
you have a fashion sometime to give marks, if they have that mark, that token in their hand, they Are known to be of them that Are allowed.
pn22 vhb dt n1 av pc-acp vvi n2, cs pns32 vhb d n1, cst n1 p-acp po32 n1, pns32 vbr vvn pc-acp vbi pp-f pno32 cst vbr vvn.
(22) sermon (DIV1)
698
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4879
So there is a certaine sealing of men to life, God gives a new name, a white st•ne with a new name written on it, which none can reade but God and thy selfe:
So there is a certain sealing of men to life, God gives a new name, a white st•ne with a new name written on it, which none can read but God and thy self:
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(22) sermon (DIV1)
698
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4880
I say, except thou art a New Creature (for that is the new name) the Destroying Angell shall not spare thee,
I say, except thou art a New Creature (for that is the new name) the Destroying Angel shall not spare thee,
pns11 vvb, c-acp pns21 vb2r dt j n1 (c-acp d vbz dt j n1) dt vvg n1 vmb xx vvi pno21,
(22) sermon (DIV1)
698
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4881
but thy sinnes shall be cast on thy conscience, as usually hee doth when thou are on thy death-bed;
but thy Sins shall be cast on thy conscience, as usually he does when thou Are on thy deathbed;
cc-acp po21 n2 vmb vbi vvn p-acp po21 n1, c-acp av-j pns31 vdz c-crq pns21 vbr p-acp po21 n1;
(22) sermon (DIV1)
698
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4882
he never binds the burthen till then, you have it before, but you never feele it till then,
he never binds the burden till then, you have it before, but you never feel it till then,
pns31 av-x vvz dt n1 c-acp av, pn22 vhb pn31 p-acp, cc-acp pn22 av-x vvi pn31 p-acp av,
(22) sermon (DIV1)
698
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4883
but when God shall charge it on thy conscience, what wilt thou say? if thou findest not these two things, a weakning of this old nature,
but when God shall charge it on thy conscience, what wilt thou say? if thou Findest not these two things, a weakening of this old nature,
cc-acp c-crq np1 vmb vvi pn31 p-acp po21 n1, q-crq vm2 pns21 vvi? cs pns21 vv2 xx d crd n2, dt vvg pp-f d j n1,
(22) sermon (DIV1)
698
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4884
an healing of sin, and something morethan Nature, thou canst not apply the comfort of Iustification, thou art not in Christ,
an healing of since, and something morethan Nature, thou Canst not apply the Comfort of Justification, thou art not in christ,
dt n-vvg pp-f n1, cc pi fw-ge n1, pns21 vm2 xx vvi dt n1 pp-f n1, pns21 vb2r xx p-acp np1,
(22) sermon (DIV1)
698
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4885
for thou art not a New Creature,, which consists of these two parts, Vivification and Mortification. So much for this point;
for thou art not a New Creature,, which consists of these two parts, Vivification and Mortification. So much for this point;
c-acp pns21 vb2r xx dt j n1,, r-crq vvz pp-f d crd n2, n1 cc n1. av av-d c-acp d n1;
(22) sermon (DIV1)
698
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4886
So we have done with this, that Iustification and Sanctification are inseparable:
So we have done with this, that Justification and Sanctification Are inseparable:
av pns12 vhb vdn p-acp d, cst n1 cc n1 vbr j:
(22) sermon (DIV1)
698
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4887
all this is drawne from the conjuction, Whosoever is in Christ is a New Creature, ] they are not disjoyned,
all this is drawn from the conjunction, Whosoever is in christ is a New Creature, ] they Are not disjoined,
d d vbz vvn p-acp dt n1, r-crq vbz p-acp np1 vbz dt j n1, ] pns32 vbr xx vvn,
(22) sermon (DIV1)
698
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4888
if you have one, you have the other.
if you have one, you have the other.
cs pn22 vhb pi, pn22 vhb dt j-jn.
(22) sermon (DIV1)
698
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4889
Now this is further to be observed, If hee must be a New Creature, then hee must have a new Nature ; Now this is further to be observed, If he must be a New Creature, then he must have a new Nature;
av d vbz jc pc-acp vbi vvn, cs pns31 vmb vbi dt j n1, cs pns31 vmb vhi dt j n1;
(22) sermon (DIV1)
699
Image 215
4890
He must have another Nature, for he is made another man, that is, he is so altered,
He must have Another Nature, for he is made Another man, that is, he is so altered,
pns31 vmb vhi j-jn n1, c-acp pns31 vbz vvn j-jn n1, cst vbz, pns31 vbz av vvn,
(22) sermon (DIV1)
699
Image 215
4891
as if he were another man, as if another Soule came to dwell in that body;
as if he were Another man, as if Another Soul Come to dwell in that body;
c-acp cs pns31 vbdr j-jn n1, c-acp cs j-jn n1 vvd pc-acp vvi p-acp d n1;
(22) sermon (DIV1)
699
Image 215
4892
therefore, there must be another Nature.
Therefore, there must be Another Nature.
av, pc-acp vmb vbi j-jn n1.
(22) sermon (DIV1)
699
Image 215
4893
Againe, it must be a New Creatures: therefore wee must observe something from that word New.
Again, it must be a New Creatures: Therefore we must observe something from that word New.
av, pn31 vmb vbi dt j n2: av pns12 vmb vvi pi p-acp d n1 np1
(22) sermon (DIV1)
700
Image 215
4894
And fourthly, wee will observe something from this, that it is a Creature, and so is created by God, no man is able to doe it.
And fourthly, we will observe something from this, that it is a Creature, and so is created by God, no man is able to do it.
cc j, pns12 vmb vvi pi p-acp d, cst pn31 vbz dt n1, cc av vbz vvn p-acp np1, dx n1 vbz j pc-acp vdi pn31.
(22) sermon (DIV1)
701
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4895
And last of all, the order;
And last of all, the order;
cc ord pp-f d, dt n1;
(22) sermon (DIV1)
702
Image 215
4896
first in Christ, and then a New Creature. These be the foure things we have to doe.
First in christ, and then a New Creature. These be the foure things we have to do.
ord p-acp np1, cc av dt j n1. d vbb dt crd n2 pns12 vhb pc-acp vdi.
(22) sermon (DIV1)
702
Image 215
4897
First, there must be in thee another Nature, that is, it is not enough to be altered in this and that particular,
First, there must be in thee Another Nature, that is, it is not enough to be altered in this and that particular,
ord, a-acp vmb vbi p-acp pno21 j-jn n1, cst vbz, pn31 vbz xx av-d pc-acp vbi vvn p-acp d cc d j,
(22) sermon (DIV1)
703
Image 215
4898
but thou must have another Nature;
but thou must have Another Nature;
cc-acp pns21 vmb vhi j-jn n1;
(22) sermon (DIV1)
703
Image 215
4899
for you shall finde, that when any man is in Christ, the whole nature is changed, Lions be turned into Lambes, that is, the very Nature is altered.
for you shall find, that when any man is in christ, the Whole nature is changed, Lions be turned into Lambs, that is, the very Nature is altered.
c-acp pn22 vmb vvi, cst c-crq d n1 vbz p-acp np1, dt j-jn n1 vbz vvn, n2 vbb vvn p-acp n2, cst vbz, dt j n1 vbz vvn.
(22) sermon (DIV1)
703
Image 215
4900
A Lion doth not carry himselfe like a Lambe, and remaines a Lion still; nor a Serpent like a Dove, and remaine a Serpent still;
A lion does not carry himself like a Lamb, and remains a lion still; nor a Serpent like a Dove, and remain a Serpent still;
dt n1 vdz xx vvi px31 av-j dt n1, cc vvz dt n1 av; ccx dt n1 av-j dt n1, cc vvi dt n1 av;
(22) sermon (DIV1)
703
Image 215
4901
but the Lion is turned into a Lambe, that is, there is another Nature given; 2 Pet. 1.4. Wee are made partakers of the Divine Nature:
but the lion is turned into a Lamb, that is, there is Another Nature given; 2 Pet. 1.4. we Are made partakers of the Divine Nature:
cc-acp dt n1 vbz vvn p-acp dt n1, cst vbz, pc-acp vbz j-jn n1 vvn; crd np1 crd. pns12 vbr vvn n2 pp-f dt j-jn n1:
(22) sermon (DIV1)
703
Image 215
4902
there is the very word used, that is, we have another nature given like the Nature of God,
there is the very word used, that is, we have Another nature given like the Nature of God,
a-acp vbz dt j n1 vvd, cst vbz, pns12 vhb j-jn n1 vvn av-j dt n1 pp-f np1,
(22) sermon (DIV1)
703
Image 215
4903
and it hath in it all the properties of Nature.
and it hath in it all the properties of Nature.
cc pn31 vhz p-acp pn31 d dt n2 pp-f n1.
(22) sermon (DIV1)
703
Image 215
4904
As how will you know when a thing is naturall? You may know it by this that is naturall, not which is begotten by precedent action,
As how will you know when a thing is natural? You may know it by this that is natural, not which is begotten by precedent actium,
p-acp q-crq vmb pn22 vvb c-crq dt n1 vbz j? pn22 vmb vvi pn31 p-acp d cst vbz j, xx r-crq vbz vvn p-acp j n1,
(22) sermon (DIV1)
703
Image 215
4905
but when the faculty is infused, and then we exercise the operations of it.
but when the faculty is infused, and then we exercise the operations of it.
cc-acp c-crq dt n1 vbz vvn, cc av pns12 vvb dt n2 pp-f pn31.
(22) sermon (DIV1)
703
Image 215
4906
So it is in all the faculties of Nature, you have first a sense of seeing given you before you see:
So it is in all the faculties of Nature, you have First a sense of seeing given you before you see:
av pn31 vbz p-acp d dt n2 pp-f n1, pn22 vhb ord dt n1 pp-f vvg vvn pn22 c-acp pn22 vvb:
(22) sermon (DIV1)
703
Image 215
4907
In the things that are not naturall, there the actions goe before the thing, before the faculty or habite;
In the things that Are not natural, there the actions go before the thing, before the faculty or habit;
p-acp dt n2 cst vbr xx j, a-acp dt n2 vvb p-acp dt n1, p-acp dt n1 cc n1;
(22) sermon (DIV1)
703
Image 215
4908
as, when a man learnes any thing, that is not naturall, as to play on a Lute,
as, when a man learns any thing, that is not natural, as to play on a Lute,
c-acp, c-crq dt n1 vvz d n1, cst vbz xx j, c-acp pc-acp vvi p-acp dt n1,
(22) sermon (DIV1)
703
Image 215
4909
or any other Art, hee doth many actions, and then hee hath got the habit;
or any other Art, he does many actions, and then he hath god the habit;
cc d j-jn n1, pns31 vdz d n2, cc av pns31 vhz vvn dt n1;
(22) sermon (DIV1)
703
Image 215
4910
and when he hath got it, he doth it easily, for what is naturall is planted in a man;
and when he hath god it, he does it Easily, for what is natural is planted in a man;
cc c-crq pns31 vhz vvn pn31, pns31 vdz pn31 av-j, p-acp r-crq vbz j vbz vvn p-acp dt n1;
(22) sermon (DIV1)
703
Image 215
4911
so is this, it is planted in the heart, as the senses are, it is infused into the Soule,
so is this, it is planted in the heart, as the Senses Are, it is infused into the Soul,
av vbz d, pn31 vbz vvn p-acp dt n1, c-acp dt n2 vbr, pn31 vbz vvn p-acp dt n1,
(22) sermon (DIV1)
703
Image 215
4912
and then we exercise the operations of it; so that it is another nature, it is just as the thing that is naturall.
and then we exercise the operations of it; so that it is Another nature, it is just as the thing that is natural.
cc av pns12 vvb dt n2 pp-f pn31; av cst pn31 vbz j-jn n1, pn31 vbz j c-acp dt n1 cst vbz j.
(22) sermon (DIV1)
703
Image 215
4913
Againe, Nature is that which wee receive from our Parents, and whereby we are made like to our Parents.
Again, Nature is that which we receive from our Parents, and whereby we Are made like to our Parents.
av, n1 vbz d r-crq pns12 vvb p-acp po12 n2, cc c-crq pns12 vbr vvn av-j p-acp po12 n2.
(22) sermon (DIV1)
704
Image 215
4914
As the Sonne is taken from the Father, and is made like him;
As the Son is taken from the Father, and is made like him;
p-acp dt n1 vbz vvn p-acp dt n1, cc vbz vvn av-j pno31;
(22) sermon (DIV1)
704
Image 215
4915
so this New Creature is wrought by God, and by it, wee are made like him.
so this New Creature is wrought by God, and by it, we Are made like him.
av d j n1 vbz vvn p-acp np1, cc p-acp pn31, pns12 vbr vvn av-j pno31.
(22) sermon (DIV1)
704
Image 215
4916
Therefore, Christ is said to be formed in us; I travell in birth till Christ bee formed in you:
Therefore, christ is said to be formed in us; I travel in birth till christ be formed in you:
av, np1 vbz vvn pc-acp vbi vvn p-acp pno12; pns11 vvb p-acp n1 p-acp np1 vbb vvn p-acp pn22:
(22) sermon (DIV1)
704
Image 215
4917
that is, till the Holy Ghost doe change the whole Soule into another Creature ;
that is, till the Holy Ghost do change the Whole Soul into Another Creature;
cst vbz, c-acp dt j n1 vdb vvi dt j-jn n1 p-acp j-jn n1;
(22) sermon (DIV1)
704
Image 215
4918
so as it is made like Christ in every thing, as the Son is like the Father;
so as it is made like christ in every thing, as the Son is like the Father;
av c-acp pn31 vbz vvn av-j np1 p-acp d n1, c-acp dt n1 vbz av-j dt n1;
(22) sermon (DIV1)
704
Image 215
4919
only the difference is in the degrees, as the Sonne differeth from the Father in degrees,
only the difference is in the Degrees, as the Son differeth from the Father in Degrees,
av-j dt n1 vbz p-acp dt n2, p-acp dt n1 vvz p-acp dt n1 p-acp n2,
(22) sermon (DIV1)
704
Image 215
4920
yet he hath all the lineaments of the Father, so you are borne of Christ, and are like him;
yet he hath all the lineaments of the Father, so you Are born of christ, and Are like him;
av pns31 vhz d dt n2 pp-f dt n1, av pn22 vbr vvn pp-f np1, cc vbr av-j pno31;
(22) sermon (DIV1)
704
Image 215
4921
Borne, not of the will of man, nor of the will of the flesh, but of the will of God, if you be New Creatures.Born, not of the will of man, nor of the will of the Flesh, but of the will of God, if you be New Creatures.
vvn, xx pp-f dt n1 pp-f n1, ccx pp-f dt n1 pp-f dt n1, cc-acp pp-f dt n1 pp-f np1, cs pn22 vbb j n2.
(22) sermon (DIV1)
704
Image 215
4922
Againe, that is Nature, which is common to the whole Species, to the whole kinde;
Again, that is Nature, which is Common to the Whole Species, to the Whole kind;
av, cst vbz n1, r-crq vbz j p-acp dt j-jn n2, p-acp dt j-jn n1;
(22) sermon (DIV1)
705
Image 215
4923
what is not naturall, one man hath, and another man wants, and this we find in the New Creature, the whole kinde, that is, all the Saints that are living in all places, they have the same Nature in them, that is, they have the same Spirit in them,
what is not natural, one man hath, and Another man Wants, and this we find in the New Creature, the Whole kind, that is, all the Saints that Are living in all places, they have the same Nature in them, that is, they have the same Spirit in them,
q-crq vbz xx j, crd n1 vhz, cc j-jn n1 vvz, cc d pns12 vvb p-acp dt j n1, dt j-jn n1, cst vbz, d dt n2 cst vbr vvg p-acp d n2, pns32 vhb dt d n1 p-acp pno32, cst vbz, pns32 vhb dt d n1 p-acp pno32,
(22) sermon (DIV1)
705
Image 215
4924
though they be a thousand miles asunder, though they never saw one another, yet they may know one anothers minds,
though they be a thousand miles asunder, though they never saw one Another, yet they may know one another's minds,
cs pns32 vbb dt crd n2 av, cs pns32 av-x vvd pi j-jn, av pns32 vmb vvi pi ng1-jn n2,
(22) sermon (DIV1)
705
Image 215
4925
for one minde dwels in them, when one mind dwels in divers, they be of the same disposition,
for one mind dwells in them, when one mind dwells in diverse, they be of the same disposition,
p-acp crd n1 vvz p-acp pno32, c-crq crd n1 vvz p-acp j, pns32 vbb pp-f dt d n1,
(22) sermon (DIV1)
705
Image 215
4926
so this Nature is common to them all.
so this Nature is Common to them all.
av d n1 vbz j p-acp pno32 d.
(22) sermon (DIV1)
705
Image 215
4927
Againe, what is Nature it cannot be altered againe, for that is the property of Nature, it still stickes by us,
Again, what is Nature it cannot be altered again, for that is the property of Nature, it still sticks by us,
av, q-crq vbz n1 pn31 vmbx vbi vvn av, c-acp d vbz dt n1 pp-f n1, pn31 av vvz p-acp pno12,
(22) sermon (DIV1)
706
Image 215
4928
and will not be changed, but, as Aristotle observes, throw a stone up a thousand times, it will returne againe,
and will not be changed, but, as Aristotle observes, throw a stone up a thousand times, it will return again,
cc vmb xx vbi vvn, cc-acp, c-acp np1 vvz, vvb dt n1 a-acp dt crd n2, pn31 vmb vvi av,
(22) sermon (DIV1)
706
Image 215
4929
because it is the nature of it to returne;
Because it is the nature of it to return;
c-acp pn31 vbz dt n1 pp-f pn31 pc-acp vvi;
(22) sermon (DIV1)
706
Image 215
4930
so what is the nature of a man, put him from it an hundred times and an hundred times againe over,
so what is the nature of a man, put him from it an hundred times and an hundred times again over,
av q-crq vbz dt n1 pp-f dt n1, vvb pno31 p-acp pn31 dt crd n2 cc dt crd n2 av a-acp,
(22) sermon (DIV1)
706
Image 215
4931
yet he returnes to it againe, because it is naturall to him:
yet he returns to it again, Because it is natural to him:
av pns31 n2 p-acp pn31 av, c-acp pn31 vbz j p-acp pno31:
(22) sermon (DIV1)
706
Image 215
4932
So it is with this New Creature, when the heart is once framed aright, though the Saints are sometimes transported,
So it is with this New Creature, when the heart is once framed aright, though the Saints Are sometime transported,
av pn31 vbz p-acp d j n1, c-crq dt n1 vbz a-acp vvn av, cs dt n2 vbr av vvn,
(22) sermon (DIV1)
706
Image 215
4933
though sometimes they are not like themselves, though sometimes strong lusts lead them captives, yet they returne againe,
though sometime they Are not like themselves, though sometime strong Lustiest led them captives, yet they return again,
cs av pns32 vbr xx av-j px32, cs av j n2 vvb pno32 n2-jn, av pns32 vvb av,
(22) sermon (DIV1)
706
Image 215
4934
though it were an hundred times done; for Nature will not be put off, you cannot lay it aside againe.
though it were an hundred times done; for Nature will not be put off, you cannot lay it aside again.
cs pn31 vbdr dt crd n2 vdn; p-acp n1 vmb xx vbi vvn a-acp, pn22 vmbx vvi pn31 av av.
(22) sermon (DIV1)
706
Image 215
4935
Last of all, Nature is a thing that cannot be taught, no more can this New Creature, no man can teach you to be New Creatures.
Last of all, Nature is a thing that cannot be taught, no more can this New Creature, no man can teach you to be New Creatures.
ord pp-f d, n1 vbz dt n1 cst vmbx vbi vvn, av-dx dc vmb d j n1, dx n1 vmb vvi pn22 pc-acp vbi j n2.
(22) sermon (DIV1)
707
Image 215
4936
Arts may be taught, and things not naturall may be taught, but this no man can teach you.
Arts may be taught, and things not natural may be taught, but this no man can teach you.
ng1 vmb vbi vvn, cc n2 xx j vmb vbi vvn, cc-acp d dx n1 vmb vvi pn22.
(22) sermon (DIV1)
707
Image 215
4937
Wee may shew what it is to be a New Creature, we may declare it to you, but God must doe it.
we may show what it is to be a New Creature, we may declare it to you, but God must do it.
pns12 vmb vvi r-crq pn31 vbz pc-acp vbi dt j n1, pns12 vmb vvi pn31 p-acp pn22, cc-acp np1 vmb vdi pn31.
(22) sermon (DIV1)
707
Image 215
4938
Indeed he calls it Teaching, but it is such a teaching (as I told you) he teacheth Bees and Ants to doe after their kinde, he teacheth the Storke and other creatures to doe thus and thus, that is, he puts into them an instinct to doe so:
Indeed he calls it Teaching, but it is such a teaching (as I told you) he Teaches Bees and Aunts to do After their kind, he Teaches the Stork and other creatures to do thus and thus, that is, he puts into them an instinct to do so:
av pns31 vvz pn31 vvg, p-acp pn31 vbz d dt vvg (c-acp pns11 vvd pn22) pns31 vvz n2 cc n2 pc-acp vdi p-acp po32 n1, pns31 vvz dt n1 cc j-jn n2 pc-acp vdi av cc av, cst vbz, pns31 vvz p-acp pno32 dt n1 pc-acp vdi av:
(22) sermon (DIV1)
707
Image 215
4939
In this sense he teacheth thee to be a New Creature, he puts an instinct into thee.
In this sense he Teaches thee to be a New Creature, he puts an instinct into thee.
p-acp d n1 pns31 vvz pno21 pc-acp vbi dt j n1, pns31 vvz dt n1 p-acp pno21.
(22) sermon (DIV1)
707
Image 215
4940
All these properties are in Nature; therefore wee may conclude, whosoever is in Christ must have another Nature.
All these properties Are in Nature; Therefore we may conclude, whosoever is in christ must have Another Nature.
av-d d n2 vbr p-acp n1; av pns12 vmb vvi, r-crq vbz p-acp np1 vmb vhi j-jn n1.
(22) sermon (DIV1)
707
Image 215
4941
We will now make use of it. There bee many things profitable arising from this, that there must be another Nature.
We will now make use of it. There be many things profitable arising from this, that there must be Another Nature.
pns12 vmb av vvi n1 pp-f pn31. pc-acp vbi d n2 j vvg p-acp d, d a-acp vmb vbi j-jn n1.
(22) sermon (DIV1)
707
Image 215
4942
First, then learne hence, not to deferre comming to God, because if Repentance were nothing else,
First, then Learn hence, not to defer coming to God, Because if Repentance were nothing Else,
ord, av vvb av, xx pc-acp vvi vvg p-acp np1, c-acp cs n1 vbdr pix av,
(22) sermon (DIV1)
709
Image 215
4943
but an abstinence from the acts of sin, a resolution to change your courses, and a seconding of it with some sutable endevours, you might goe farre,
but an abstinence from the acts of since, a resolution to change your courses, and a seconding of it with Some suitable endeavours, you might go Far,
cc-acp dt n1 p-acp dt n2 pp-f n1, dt n1 pc-acp vvi po22 n2, cc dt vvg pp-f pn31 p-acp d j n2, pn22 vmd vvi av-j,
(22) sermon (DIV1)
709
Image 215
4944
and it may be, come in hereafter, when you will your selves:
and it may be, come in hereafter, when you will your selves:
cc pn31 vmb vbi, vvb p-acp av, c-crq pn22 vmb po22 n2:
(22) sermon (DIV1)
709
Image 215
4945
But if it be another Nature that is required, take heed of refusing, when God will come and make an offer to thee, because another nature is required.
But if it be Another Nature that is required, take heed of refusing, when God will come and make an offer to thee, Because Another nature is required.
cc-acp cs pn31 vbb j-jn n1 cst vbz vvn, vvb n1 pp-f vvg, c-crq np1 vmb vvi cc vvi dt n1 p-acp pno21, c-acp j-jn n1 vbz vvn.
(22) sermon (DIV1)
709
Image 215
4946
What wilt thou doe? Put case thou hadst never so much warning before thou diest,
What wilt thou do? Put case thou Hadst never so much warning before thou Dies,
q-crq vm2 pns21 vdi? vvb n1 pns21 vhd2 av-x av av-d vvg c-acp pns21 vv2,
(22) sermon (DIV1)
709
Image 215
4947
if thou hadst Ezekiahs warning, if thou hadst fifteene yeeres given thee, art thou able to change thy nature? why then art thou bold on? why dost thou defer to turne to God? When ever God calls for thee, there must be beauty in thee, thou must have (as I may say) a countenance well favoured in some degree;
if thou Hadst Ezekiahs warning, if thou Hadst fifteene Years given thee, art thou able to change thy nature? why then art thou bold on? why dost thou defer to turn to God? When ever God calls for thee, there must be beauty in thee, thou must have (as I may say) a countenance well favoured in Some degree;
cs pns21 vhd2 njp2 vvg, cs pns21 vhd2 crd n2 vvn pno21, vb2r pns21 j pc-acp vvi po21 n1? uh-crq av n1 pns21 j p-acp? q-crq vd2 pns21 vvi pc-acp vvi p-acp np1? c-crq av np1 vvz p-acp pno21, pc-acp vmb vbi n1 p-acp pno21, pns21 vmb vhi (c-acp pns11 vmb vvi) dt n1 av vvd p-acp d n1;
(22) sermon (DIV1)
709
Image 215
4948
now if thy face bee but besmeared with dirt, thou mayest wash it off, but if it be the changing of a Black-moores skin,
now if thy face be but besmeared with dirt, thou Mayest wash it off, but if it be the changing of a Blackmoors skin,
av cs po21 n1 vbi cc-acp vvn p-acp n1, pns21 vm2 vvi pn31 a-acp, cc-acp cs pn31 vbb dt n-vvg pp-f dt n2 n1,
(22) sermon (DIV1)
709
Image 215
4949
how wilt thou doe that? Can the Black-moore change his skinne. Therefore, seeing it is a change of Nature, bee not too secure:
how wilt thou do that? Can the Blackamoor change his skin. Therefore, seeing it is a change of Nature, be not too secure:
q-crq vm2 pns21 vdi d? vmb dt n1 vvb po31 n1. av, vvg pn31 vbz dt n1 pp-f n1, vbb xx av j:
(22) sermon (DIV1)
709
Image 215
4950
Thinke not thus (for it is the onely thing that keepes men from comming to God) I will come in,
Think not thus (for it is the only thing that keeps men from coming to God) I will come in,
vvb xx av (c-acp pn31 vbz dt j n1 cst vvz n2 p-acp vvg p-acp np1) pns11 vmb vvi p-acp,
(22) sermon (DIV1)
709
Image 215
4951
but it shall be hereafter, I will goe yet a little further;
but it shall be hereafter, I will go yet a little further;
cc-acp pn31 vmb vbi av, pns11 vmb vvi av dt av-j jc;
(22) sermon (DIV1)
709
Image 215
4952
this is a very dangerous case, because it is a changing of Nature that is required,
this is a very dangerous case, Because it is a changing of Nature that is required,
d vbz dt av j n1, c-acp pn31 vbz dt n-vvg pp-f n1 cst vbz vvn,
(22) sermon (DIV1)
709
Image 215
4953
and no Creature in Heaven and Earth is able to doe this.
and no Creature in Heaven and Earth is able to do this.
cc dx n1 p-acp n1 cc n1 vbz j pc-acp vdi d.
(22) sermon (DIV1)
709
Image 215
4954
Therefore, when thou commest to die, or when any crosse comes, thou mayest be willing to change,
Therefore, when thou Comest to die, or when any cross comes, thou Mayest be willing to change,
av, c-crq pns21 vv2 pc-acp vvi, cc c-crq d n1 vvz, pns21 vm2 vbi j pc-acp vvi,
(22) sermon (DIV1)
709
Image 215
4955
and thou mayest take purposes to thy selfe;
and thou Mayest take Purposes to thy self;
cc pns21 vm2 vvi n2 p-acp po21 n1;
(22) sermon (DIV1)
709
Image 215
4956
but doe we not see, by experience, in such cases, the Nature is not altered, doe not all returne to their byas, there is not one of a thousand but doth it,
but do we not see, by experience, in such cases, the Nature is not altered, do not all return to their bias, there is not one of a thousand but does it,
cc-acp vdi pns12 xx vvi, p-acp n1, p-acp d n2, dt n1 vbz xx vvn, vdb xx d n1 p-acp po32 n1, pc-acp vbz xx pi pp-f dt crd cc-acp vdz pn31,
(22) sermon (DIV1)
709
Image 215
4957
because it is a forced action.
Because it is a forced actium.
c-acp pn31 vbz dt j-vvn n1.
(22) sermon (DIV1)
709
Image 215
4958
Now a stone forced upward returnes againe, so there be many forced actions in times of Temptation,
Now a stone forced upward returns again, so there be many forced actions in times of Temptation,
av dt n1 vvd av-j n2 av, av pc-acp vbi d j-vvn n2 p-acp n2 pp-f n1,
(22) sermon (DIV1)
709
Image 215
4959
and the houre of death, but still the nature is the same, therefore men returne againe.
and the hour of death, but still the nature is the same, Therefore men return again.
cc dt n1 pp-f n1, cc-acp av dt n1 vbz dt d, av n2 vvb av.
(22) sermon (DIV1)
709
Image 215
4960
Therefore know this very heart of thine, the very nature of it must bee altered, it must bee changed into a light ayrie vapour, that may ascend, else it will not hold out,
Therefore know this very heart of thine, the very nature of it must be altered, it must be changed into a Light airy vapour, that may ascend, Else it will not hold out,
av vvb d j n1 pp-f png21, dt j n1 pp-f pn31 vmb vbi vvn, pn31 vmb vbi vvn p-acp dt n1 j n1, cst vmb vvi, av pn31 vmb xx vvi av,
(22) sermon (DIV1)
709
Image 215
4961
and thou shalt have no comfort from it, and when it is turned into an ayrie vapour, it must be done by a light and heat that comes from heaven:
and thou shalt have no Comfort from it, and when it is turned into an airy vapour, it must be done by a Light and heat that comes from heaven:
cc pns21 vm2 vhi dx n1 p-acp pn31, cc c-crq pn31 vbz vvn p-acp dt j n1, pn31 vmb vbi vdn p-acp dt n1 cc n1 cst vvz p-acp n1:
(22) sermon (DIV1)
709
Image 215
4962
So must thy heart, it is the Holy Ghost that must doe it, it is onely the Author of Nature that can change Nature, hee that made it can renue it.
So must thy heart, it is the Holy Ghost that must do it, it is only the Author of Nature that can change Nature, he that made it can renew it.
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(22) sermon (DIV1)
709
Image 215
4963
And as only fire begets fire, so onely the Spirit begets the qualities called the Spirit;
And as only fire begets fire, so only the Spirit begets the qualities called the Spirit;
cc c-acp av-j n1 vvz n1, av av-j dt n1 vvz dt n2 vvd dt n1;
(22) sermon (DIV1)
709
Image 215
4964
the Holy Ghost must breathe this breath of life in thee.
the Holy Ghost must breathe this breath of life in thee.
dt j n1 vmb vvi d n1 pp-f n1 p-acp pno21.
(22) sermon (DIV1)
709
Image 215
4965
This is a thing not considered, therefore you are bold to put it off, if the Holy Ghost, were at thy command,
This is a thing not considered, Therefore you Are bold to put it off, if the Holy Ghost, were At thy command,
d vbz dt n1 xx vvn, av pn22 vbr j pc-acp vvi pn31 a-acp, cs dt j n1, vbdr p-acp po21 n1,
(22) sermon (DIV1)
709
Image 215
4966
if hee would breathe when thou listest, it were another case, but hee breathes when and where he listeth, nothing is so free as the wil of the Spirit, he breathes where he lists:
if he would breathe when thou listest, it were Another case, but he breathes when and where he lists, nothing is so free as the will of the Spirit, he breathes where he lists:
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(22) sermon (DIV1)
709
Image 215
4967
That it is no more in thee to alter him than the winds, when they blow to the East, canst thou cause it to blow to the West, no more canst thou alter the will of the Spirit:
That it is no more in thee to altar him than the winds, when they blow to the East, Canst thou cause it to blow to the West, no more Canst thou altar the will of the Spirit:
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(22) sermon (DIV1)
709
Image 215
4968
Therefore take heed of refusing the offer, when the Lord will offer, it is a dangerous thing to refuse.
Therefore take heed of refusing the offer, when the Lord will offer, it is a dangerous thing to refuse.
av vvb n1 pp-f vvg dt n1, c-crq dt n1 vmb vvi, pn31 vbz dt j n1 pc-acp vvi.
(22) sermon (DIV1)
709
Image 215
4969
What the Lord bade them in the Gospell to doe, he is ready to doe himselfe;
What the Lord bade them in the Gospel to do, he is ready to do himself;
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(22) sermon (DIV1)
710
Image 215
4970
When you come into a Citie, offer peace, if they will receive it, so it 〈 ◊ 〉, let it come on them, When you come into a city, offer peace, if they will receive it, so it 〈 ◊ 〉, let it come on them,
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(22) sermon (DIV1)
710
Image 215
4971
but if they will not, stay not there, let them goe, shake off the dust off your feet against them ; such a people shall perish.but if they will not, stay not there, let them go, shake off the dust off your feet against them; such a people shall perish.
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(22) sermon (DIV1)
710
Image 215
4972
Consider that, and see if the Lord be not ready to doe it himselfe. If hee make an offer, as hee did, when hee gave his Disciples this command;
Consider that, and see if the Lord be not ready to do it himself. If he make an offer, as he did, when he gave his Disciples this command;
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(22) sermon (DIV1)
710
Image 215
4973
take heed that he goe not away in anger, he knocks at thy heart againe and againe, take heed that hee goe not away in wrath.
take heed that he go not away in anger, he knocks At thy heart again and again, take heed that he go not away in wrath.
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(22) sermon (DIV1)
710
Image 215
4974
It is the Lords manner, no man knowes the time of his offer, sometimes at the third, sometimes at the fifth,
It is the lords manner, no man knows the time of his offer, sometime At the third, sometime At the fifth,
pn31 vbz dt ng1 n1, dx n1 vvz dt n1 pp-f po31 n1, av p-acp dt ord, av p-acp dt ord,
(22) sermon (DIV1)
710
Image 215
4975
and sometimes at the last houre; the time is not in thy hand, but whensoever he offers take heed off refusing,
and sometime At the last hour; the time is not in thy hand, but whensoever he offers take heed off refusing,
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(22) sermon (DIV1)
710
Image 215
4976
for if he growes angry, he returnes no more, When he shall sweare in his wrath, &c. Psal. 95. ult. that is a place worth considering.
for if he grows angry, he returns not more, When he shall swear in his wrath, etc. Psalm 95. ult. that is a place worth considering.
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(22) sermon (DIV1)
710
Image 215
4977
The Apostle perswades them not to deferre Repentance, but to come while it is to day, put it not off;
The Apostle persuades them not to defer Repentance, but to come while it is to day, put it not off;
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(22) sermon (DIV1)
711
Image 215
4978
and he gives them two reasons, Lest you be hardned through the deceitfulnesse of sinne, that is, you will not be able to come in,
and he gives them two Reasons, Lest you be hardened through the deceitfulness of sin, that is, you will not be able to come in,
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(22) sermon (DIV1)
711
Image 215
4979
sin will harden you againe, lest the Lord sweare in his wrath, as he did to the Israelites.
since will harden you again, lest the Lord swear in his wrath, as he did to the Israelites.
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(22) sermon (DIV1)
711
Image 215
4980
Now, you must marke, they offended him, once, twice, and thrice, still the Lord bore with them, they were rebellious at the Red-sea,
Now, you must mark, they offended him, once, twice, and thrice, still the Lord boar with them, they were rebellious At the Red sea,
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(22) sermon (DIV1)
711
Image 215
4981
and presently after, yet this the Lord bore with, but there was a time, when the Lord will beare with them no longer,
and presently After, yet this the Lord boar with, but there was a time, when the Lord will bear with them no longer,
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(22) sermon (DIV1)
711
Image 215
4982
yet they lived many yeares after, then he sware in his wrath, and then they were destroyed.
yet they lived many Years After, then he sware in his wrath, and then they were destroyed.
av pns32 vvd d n2 a-acp, cs pns31 vvd p-acp po31 n1, cc av pns32 vbdr vvn.
(22) sermon (DIV1)
711
Image 215
4983
It is true, the Lord is not so angry for every refusing and sin, which thou committest,
It is true, the Lord is not so angry for every refusing and since, which thou Committest,
pn31 vbz j, dt n1 vbz xx av j p-acp d vvg cc n1, r-crq pns21 vv2,
(22) sermon (DIV1)
711
Image 215
4984
but when he comes to sweare, there is no retracting of it then, wheresoever you finde an oath in the Scripture, there is no reservation,
but when he comes to swear, there is no retracting of it then, wheresoever you find an oath in the Scripture, there is no reservation,
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(22) sermon (DIV1)
711
Image 215
4985
when he sware, he never returned againe.
when he sware, he never returned again.
c-crq pns31 vvd, pns31 av-x vvd av.
(22) sermon (DIV1)
711
Image 215
4986
Therefore take heed of angring the Lord Iesus, though he be the Saviour of the world,
Therefore take heed of angering the Lord Iesus, though he be the Saviour of the world,
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(22) sermon (DIV1)
711
Image 215
4987
yet kisse the Son lest hee bee angry.
yet kiss the Son lest he be angry.
av vvb dt n1 cs pns31 vbb j.
(22) sermon (DIV1)
711
Image 215
4988
Take heed of deferring, for a change of Nature is required, which is a thing that thou canst not doe,
Take heed of deferring, for a change of Nature is required, which is a thing that thou Canst not do,
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(22) sermon (DIV1)
711
Image 215
4989
but the LORD must doe it. Againe, if it be a change of Nature, I will but urge this a little.
but the LORD must do it. Again, if it be a change of Nature, I will but urge this a little.
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(22) sermon (DIV1)
711
Image 215
4990
Then we may learne hence to know, that all the desires that come from Nature are nothing,
Then we may Learn hence to know, that all the Desires that come from Nature Are nothing,
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(22) sermon (DIV1)
713
Image 215
4991
for that is not to have another Nature:
for that is not to have Another Nature:
c-acp d vbz xx pc-acp vhi j-jn n1:
(22) sermon (DIV1)
713
Image 215
4992
they are Flowers, that have a beautie in them, but they are the Flowers of the grasse, subject to corruption,
they Are Flowers, that have a beauty in them, but they Are the Flowers of the grass, Subject to corruption,
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(22) sermon (DIV1)
713
Image 215
4993
as well as the stalke on which they grow, therefore GOD accepts them not.
as well as the stalk on which they grow, Therefore GOD accepts them not.
c-acp av c-acp dt n1 p-acp r-crq pns32 vvb, av np1 vvz pno32 xx.
(22) sermon (DIV1)
713
Image 215
4994
Againe, it is not Morall Vertues, for that is not changing of Nature, for they may bee got and lost againe. Again, it is not Moral Virtues, for that is not changing of Nature, for they may be god and lost again.
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(22) sermon (DIV1)
714
Image 215
4995
Againe, it is not the Transient acts of Holinesse which the Holy Ghost workes in the heart, Again, it is not the Transient acts of Holiness which the Holy Ghost works in the heart,
av, pn31 vbz xx dt j n2 pp-f n1 r-crq dt j n1 vvz p-acp dt n1,
(22) sermon (DIV1)
715
Image 215
4996
when hee comes as a Passenger for a night, or as a Sojourner for a moneth or two,
when he comes as a Passenger for a night, or as a Sojourner for a Monn or two,
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(22) sermon (DIV1)
715
Image 215
4997
but he must come to be an Inhabitant, and so as the Soule is in the body, to make the Nature another Nature.
but he must come to be an Inhabitant, and so as the Soul is in the body, to make the Nature Another Nature.
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(22) sermon (DIV1)
715
Image 215
4998
Last of all, it is not any good Intentions, any good Desires, any good Purposes, but another Nature. Last of all, it is not any good Intentions, any good Desires, any good Purposes, but Another Nature.
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(22) sermon (DIV1)
716
Image 215
4999
Therefore, take heed that you doe not deceive your selves, and that is a thing we are exceeding apt to be deceived in,
Therefore, take heed that you do not deceive your selves, and that is a thing we Are exceeding apt to be deceived in,
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(22) sermon (DIV1)
717
Image 215
5000
because we have other purposes wee thinke all is well:
Because we have other Purposes we think all is well:
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(22) sermon (DIV1)
717
Image 215
5001
this wee must looke to, for there be many times when men are very prodigall of good purposes,
this we must look to, for there be many times when men Are very prodigal of good Purposes,
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(22) sermon (DIV1)
717
Image 215
5002
as when they come to receive the Sacrament, or in time of apprehension of death,
as when they come to receive the Sacrament, or in time of apprehension of death,
c-acp c-crq pns32 vvb pc-acp vvi dt n1, cc p-acp n1 pp-f n1 pp-f n1,
(22) sermon (DIV1)
717
Image 215
5003
or it may bee you will purpose to leave sinne, when you have smarted for some sinne you have committed;
or it may be you will purpose to leave sin, when you have smarted for Some sin you have committed;
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(22) sermon (DIV1)
717
Image 215
5004
you then meane to alter all, and you thinke you are well, because you have other desires and purposes in you,
you then mean to altar all, and you think you Are well, Because you have other Desires and Purposes in you,
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(22) sermon (DIV1)
717
Image 215
5005
but it is not so, there must bee another Nature, that is, these purposes God regards as nothing,
but it is not so, there must be Another Nature, that is, these Purposes God regards as nothing,
cc-acp pn31 vbz xx av, pc-acp vmb vbi j-jn n1, cst vbz, d n2 np1 vvz p-acp pix,
(22) sermon (DIV1)
717
Image 215
5006
for indeed they are worth nothing, when there are new purposes, and the old Nature continues still, they come to the birth,
for indeed they Are worth nothing, when there Are new Purposes, and the old Nature continues still, they come to the birth,
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(22) sermon (DIV1)
717
Image 215
5007
and when they have done so, There is no strength to bring forth, that is,
and when they have done so, There is no strength to bring forth, that is,
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(22) sermon (DIV1)
717
Image 215
5008
when the purposes are new, and the nature old, they are not able to dwell there,
when the Purposes Are new, and the nature old, they Are not able to dwell there,
c-crq dt n2 vbr j, cc dt n1 j, pns32 vbr xx j pc-acp vvi a-acp,
(22) sermon (DIV1)
717
Image 215
5009
but it is like a new peece in an old garment, that is, old nature is not able to sute with new purposes,
but it is like a new piece in an old garment, that is, old nature is not able to suit with new Purposes,
cc-acp pn31 vbz av-j dt j n1 p-acp dt j n1, cst vbz, j n1 vbz xx j pc-acp vvi p-acp j n2,
(22) sermon (DIV1)
717
Image 215
5010
but the peece breaks forth, and the rent is greater than it was.
but the piece breaks forth, and the rend is greater than it was.
cc-acp dt n1 vvz av, cc dt n1 vbz jc cs pn31 vbds.
(22) sermon (DIV1)
717
Image 215
5011
So usually it is, when we have the old nature, and take new purposes, there is not a sutablenesse,
So usually it is, when we have the old nature, and take new Purposes, there is not a suitableness,
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(22) sermon (DIV1)
717
Image 215
5012
and the rent is made greater than it was. A man returnes againe to sin and is worse than hee was;
and the rend is made greater than it was. A man returns again to since and is Worse than he was;
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(22) sermon (DIV1)
717
Image 215
5013
but when there is another Nature, as well as other purposes, then the purposes live there,
but when there is Another Nature, as well as other Purposes, then the Purposes live there,
cc-acp c-crq pc-acp vbz j-jn n1, c-acp av c-acp j-jn n2, cs dt n2 vvb a-acp,
(22) sermon (DIV1)
717
Image 215
5014
as Creatures live in their owne Element, and as branches live and grow on their owne roots,
as Creatures live in their own Element, and as branches live and grow on their own roots,
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(22) sermon (DIV1)
717
Image 215
5015
but when purposes are holy and good, and the nature bad, they are as Plants planted in a soile not proper to them, where they will not grow nor prosper,
but when Purposes Are holy and good, and the nature bad, they Are as Plants planted in a soil not proper to them, where they will not grow nor prosper,
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(22) sermon (DIV1)
717
Image 215
5016
because the soile is not sutable to them:
Because the soil is not suitable to them:
c-acp dt n1 vbz xx j p-acp pno32:
(22) sermon (DIV1)
717
Image 215
5017
therefore let us not content our selves with these good Purposes and Transient Acts, there must bee another Nature.
Therefore let us not content our selves with these good Purposes and Transient Acts, there must be Another Nature.
av vvb pno12 xx vvi po12 n2 p-acp d j n2 cc j n2, pc-acp vmb vbi j-jn n1.
(22) sermon (DIV1)
717
Image 215
5018
For these good purposes, what are they but as blossomes nipt with untimely frosts? they may make a faire shew,
For these good Purposes, what Are they but as blossoms nipped with untimely frosts? they may make a fair show,
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(22) sermon (DIV1)
717
Image 215
5019
and come to nothing, as a tree that promiseth largely, hath blossomes very faire, but you shall finde no fruit on it;
and come to nothing, as a tree that promises largely, hath blossoms very fair, but you shall find no fruit on it;
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(22) sermon (DIV1)
717
Image 215
5020
so it is when Nature is not good:
so it is when Nature is not good:
av pn31 vbz c-crq n1 vbz xx j:
(22) sermon (DIV1)
717
Image 215
5021
There is so much in Nature, that is in a man not sanctified, that hee hath thefe two things:
There is so much in Nature, that is in a man not sanctified, that he hath thief two things:
pc-acp vbz av av-d p-acp n1, cst vbz p-acp dt n1 xx vvn, cst pns31 vhz n1 crd n2:
(22) sermon (DIV1)
717
Image 215
5022
First, hee may approve of the Law of GOD. And secondly, have a desire to be saved.
First, he may approve of the Law of GOD. And secondly, have a desire to be saved.
ord, pns31 vmb vvi pp-f dt n1 pp-f np1. cc ord, vhb dt n1 pc-acp vbi vvn.
(22) sermon (DIV1)
717
Image 215
5023
Put these two together, Approbation of the Law of GOD, and Desire to bee saved;
Put these two together, Approbation of the Law of GOD, and Desire to be saved;
vvb d crd av, n1 pp-f dt n1 pp-f np1, cc vvb pc-acp vbi vvn;
(22) sermon (DIV1)
718
Image 215
5024
they will bring forth a purpose of change of life, they are able to doe that,
they will bring forth a purpose of change of life, they Are able to do that,
pns32 vmb vvi av dt n1 pp-f n1 pp-f n1, pns32 vbr j pc-acp vdi d,
(22) sermon (DIV1)
718
Image 215
5025
but now the heart is not changed:
but now the heart is not changed:
cc-acp av dt n1 vbz xx vvn:
(22) sermon (DIV1)
718
Image 215
5026
As in Deutronomie the fifth chapter, and the nine and twentieth verse, you shall finde an expression of it there,
As in Deuteronomy the fifth chapter, and the nine and twentieth verse, you shall find an expression of it there,
c-acp p-acp np1 dt ord n1, cc dt crd cc ord n1, pn22 vmb vvi dt n1 pp-f pn31 a-acp,
(22) sermon (DIV1)
718
Image 215
5027
when Moses told the people, that GOD would speake to them by a man like themselves;
when Moses told the people, that GOD would speak to them by a man like themselves;
c-crq np1 vvd dt n1, cst np1 vmd vvi p-acp pno32 p-acp dt n1 vvb px32;
(22) sermon (DIV1)
718
Image 215
5028
they made a faire promise that they would doe all that the LORD commanded them; Moses answered them, You have said well;
they made a fair promise that they would do all that the LORD commanded them; Moses answered them, You have said well;
pns32 vvd dt j n1 cst pns32 vmd vdi d cst dt n1 vvd pno32; np1 vvd pno32, pn22 vhb vvn av;
(22) sermon (DIV1)
718
Image 215
5029
But, O that there were an heart in this people to keepe GODS Commandements, and to doe them, that it may goe well with them and their children.
But, Oh that there were an heart in this people to keep GOD'S commandments, and to do them, that it may go well with them and their children.
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As if he had said, I know you speake no more than you thinke, I know that you are resolved to doe what the LORD will appoint,
As if he had said, I know you speak no more than you think, I know that you Are resolved to do what the LORD will appoint,
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(22) sermon (DIV1)
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but you have your old hearts still: O that there were an heart there. So they that take new Purposes to themselves, it is well:
but you have your old hearts still: Oh that there were an heart there. So they that take new Purposes to themselves, it is well:
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(22) sermon (DIV1)
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but wee may say, Oh that there were in them an heart! For it fares with men in this case, as with them spoken of in Scripture;
but we may say, O that there were in them an heart! For it fares with men in this case, as with them spoken of in Scripture;
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(22) sermon (DIV1)
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One said, hee would goe into the Vineyard, and did not. One said, he would go into the Vineyard, and did not.
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It is a frequent case, when men say, they will goe into GODS Vineyard, they doe not,
It is a frequent case, when men say, they will go into GOD'S Vineyard, they do not,
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(22) sermon (DIV1)
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because they are not able, till they have another Nature: It is an intent above their strength;
Because they Are not able, till they have Another Nature: It is an intent above their strength;
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(22) sermon (DIV1)
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therefore content not your selves with Purposes. The end of the Fourth Sermon.
Therefore content not your selves with Purposes. The end of the Fourth Sermon.
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THE FIFTH SERMON VPON THE NEW CREATVRE. 2 COR. 5.17. Therefore if any man be in Christ, let him be a new Creature.
THE FIFTH SERMON UPON THE NEW CREATURE. 2 COR. 5.17. Therefore if any man be in christ, let him be a new Creature.
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THirdly, if this be required of every man, that he have another Nature, then we must lead you a step further than we did before, you must not only, not content your selves with good purposes and desires, bu• more than that with good and holy act•ons:
Thirdly, if this be required of every man, that he have Another Nature, then we must led you a step further than we did before, you must not only, not content your selves with good Purposes and Desires, bu• more than that with good and holy act•ons:
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It is not enough that you doe the actions that are holy and good, that your lives bee holy and good in great measure,
It is not enough that you do the actions that Are holy and good, that your lives be holy and good in great measure,
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or for a fit, but the Nature must bee altered, that is, it is not enough that thou exercisest meeknesse and temperance, gentlenesse and humility,
or for a fit, but the Nature must be altered, that is, it is not enough that thou exercisest meekness and temperance, gentleness and humility,
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but thou must be an humble man, and a meeke man, a man lowly in spirit, of a sober and temperate disposition, thy very nature must be turned into this;
but thou must be an humble man, and a meek man, a man lowly in Spirit, of a Sobrium and temperate disposition, thy very nature must be turned into this;
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that is, these Graces must be so incorporated into thee, as if they were con-naturall to thee:
that is, these Graces must be so incorporated into thee, as if they were connatural to thee:
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therefore it is said of David, not onely that hee did what was good, and Gods will,
Therefore it is said of David, not only that he did what was good, and God's will,
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but he had an heart after Gods heart:
but he had an heart After God's heart:
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so it must be true of all the Saints, for God delights not but in the heart: Therefore in Psal. 51.6. Thou lovest truth in the inner parts, therefore hast thou taught me wisdome in the secret of my heart:
so it must be true of all the Saints, for God delights not but in the heart: Therefore in Psalm 51.6. Thou Lovest truth in the inner parts, Therefore hast thou taught me Wisdom in the secret of my heart:
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that is, though the outward performances be good in themselves, yet thou delightest not in them, that which thou delightest in, is to have another Nature, to have truth in the inward parts;
that is, though the outward performances be good in themselves, yet thou delightest not in them, that which thou delightest in, is to have Another Nature, to have truth in the inward parts;
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that is, when the inward frame of the heart is altered, when that is set right,
that is, when the inward frame of the heart is altered, when that is Set right,
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therefore thou hast taught me wisdome in my hidden parts, in my heart, thou hast not only given me wisdome to behave my selfe well abroad in my actions and carriage,
Therefore thou hast taught me Wisdom in my hidden parts, in my heart, thou hast not only given me Wisdom to behave my self well abroad in my actions and carriage,
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but thou hast made mee wise in the secret of my heart.
but thou hast made me wise in the secret of my heart.
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It is said of Ioshua, he had another Spirit, else he had not come into that Land:
It is said of Ioshua, he had Another Spirit, Else he had not come into that Land:
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therefore see if thou hast such a change in thy heart, that thou doest not only doe good things,
Therefore see if thou hast such a change in thy heart, that thou dost not only do good things,
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but that thou doest them in that manner, that thou doest naturall actions, that is, in such a manner, that thou canst not but doe them, as 1 Iohn 3.9. They cannot sinne, for they are borne of God.
but that thou dost them in that manner, that thou dost natural actions, that is, in such a manner, that thou Canst not but doe them, as 1 John 3.9. They cannot sin, for they Are born of God.
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They have another Nature, what followes on that? therefore they cannot sin, as a man cannot do against Nature;
They have Another Nature, what follows on that? Therefore they cannot sin, as a man cannot do against Nature;
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they cannot doe any thing against the truth.
they cannot do any thing against the truth.
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Againe, on the other side, they cannot chuse but doe good, as a man cannot chuse but doe that which is naturall to him.
Again, on the other side, they cannot choose but do good, as a man cannot choose but do that which is natural to him.
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Doe not say, This Rule is strict, who can heare it?
Do not say, This Rule is strict, who can hear it?
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Do we make it straiter than the Holy Ghost doth? What else is the meaning of it, Whosoever is in Christ is a New Creature? that is, hath another Nature;
Do we make it straiter than the Holy Ghost does? What Else is the meaning of it, Whosoever is in christ is a New Creature? that is, hath Another Nature;
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(23) sermon (DIV1)
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all wee doe, must come from another Principle, which is the same to thee now, which Nature was before, all must be altered;
all we do, must come from Another Principle, which is the same to thee now, which Nature was before, all must be altered;
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as wee say of Creatures, that which is dogs-meat, is a sheepes poyson;
as we say of Creatures, that which is Dog's meat, is a Sheep poison;
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so it is true of men, when the Nature is changed, there is not onely an alteration of acts,
so it is true of men, when the Nature is changed, there is not only an alteration of acts,
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but what was his meat before, is now his poyson;
but what was his meat before, is now his poison;
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and what was poyson to him before, is now his delight, it is that he feeds on.
and what was poison to him before, is now his delight, it is that he feeds on.
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But, you will say, How shall I know when my Nature is altered? It is a matter of great moment, no man can be saved without it,
But, you will say, How shall I know when my Nature is altered? It is a matter of great moment, no man can be saved without it,
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and it is nothing to have holy purposes, desires, and actions, but, the Nature must be altered;
and it is nothing to have holy Purposes, Desires, and actions, but, the Nature must be altered;
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therefore it stands us in hand to know it. You shall know it briefly by this:
Therefore it Stands us in hand to know it. You shall know it briefly by this:
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First, what you doe naturally, you doe it constantly, you do it ordinarily: for Nature is a constant thing.
First, what you do naturally, you do it constantly, you do it ordinarily: for Nature is a constant thing.
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In things not naturall, there may bee much inequality, they may continue for a time,
In things not natural, there may be much inequality, they may continue for a time,
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and be laid aside againe, as a peece gilded over, long wearing will weare off the gilt;
and be laid aside again, as a piece gilded over, long wearing will wear off the gilded;
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but what if the lead or silver be turned into gold? then it will be still the same:
but what if the led or silver be turned into gold? then it will be still the same:
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so it is with the man, whose nature is changed, he will be constant, the same nature will hold out and continue.
so it is with the man, whose nature is changed, he will be constant, the same nature will hold out and continue.
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A Wolfe that puts on a Sheepes cloathing, may be like a Sheepe, but is not turned into a Sheepe:
A Wolf that puts on a Sheep clothing, may be like a Sheep, but is not turned into a Sheep:
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wee are turned into Sheepe, as Christ turned Lions into Lambes, Serpents into doves, that is, hee alters the very Nature,
we Are turned into Sheep, as christ turned Lions into Lambs, Serpents into Dove, that is, he alters the very Nature,
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when that is done, then a man is alway like himselfe, indeed he doth it by degrees,
when that is done, then a man is always like himself, indeed he does it by Degrees,
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5074
as you shall heare hereafter, but he is still the same. Therefore, consider what constancy, what evennesse, what equality is in your Nature;
as you shall hear hereafter, but he is still the same. Therefore, Consider what constancy, what evenness, what equality is in your Nature;
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for if there be another Nature given you, if you be other men, you doe not act another person,
for if there be Another Nature given you, if you be other men, you do not act Another person,
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for then you may be ready to put it off, and lay it aside, but your Nature is altered,
for then you may be ready to put it off, and lay it aside, but your Nature is altered,
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and so your carriage will be constant. Againe, what is naturall to thee, is pleasant, because indeed all pleasure is nothing else,
and so your carriage will be constant. Again, what is natural to thee, is pleasant, Because indeed all pleasure is nothing Else,
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5078
but a sutablenesse to our Nature. Let the nature bee what it will be; any thing sutable to, it will bee pleasant:
but a suitableness to our Nature. Let the nature be what it will be; any thing suitable to, it will be pleasant:
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5079
Therefore it is a conclusion the Philosophers had, that, that light which is Convenientissima Naturae, is the pleasantest light.
Therefore it is a conclusion the Philosophers had, that, that Light which is Convenientissima Naturae, is the Pleasantest Light.
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Now if thou have another nature, all the wayes of God will be pleasant to thee, It will be meat and drinke to thee to doe his will.
Now if thou have Another nature, all the ways of God will be pleasant to thee, It will be meat and drink to thee to do his will.
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Againe, if it be naturall, thou wilt not bee subject to wearinesse.
Again, if it be natural, thou wilt not be Subject to weariness.
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Another man is still going up the hill, when hee is about holy duties, and growes weary and sits downe,
another man is still going up the hill, when he is about holy duties, and grows weary and sits down,
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and is not able to continue; but what wee doe naturally, we are not weary of;
and is not able to continue; but what we do naturally, we Are not weary of;
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5084
The eye is not weary with seeing, nor the eare with hearing, because it is naturall:The eye is not weary with seeing, nor the ear with hearing, Because it is natural:
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5085
The assiduity of holy duties, wearieth out any man that hath another nature;
The assiduity of holy duties, wearieth out any man that hath Another nature;
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but let the Nature be altered, and he holds out, they be so farre from wearying him, that they abilitate him, they make him more able, the burthen growes lighter,
but let the Nature be altered, and he holds out, they be so Far from wearying him, that they abilitate him, they make him more able, the burden grows lighter,
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5087
and the way more easie, when to another man it is hard, and he casts it off.
and the Way more easy, when to Another man it is hard, and he Cast it off.
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Againe, if it be naturall, it will out-grow the contrary, it will weary it out; for Nature is neerer to us, than that which is adventitious.
Again, if it be natural, it will outgrow the contrary, it will weary it out; for Nature is nearer to us, than that which is adventitious.
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Sin is put out of possession, a mans selfe is altered, sinne doth not dwel there, but it comes in there.
since is put out of possession, a men self is altered, sin does not dwell there, but it comes in there.
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Now there is another Nature which weares it out, as a Spring doth mud, let mud fall into a Spring, it will worke it out,
Now there is Another Nature which wears it out, as a Spring does mud, let mud fallen into a Spring, it will work it out,
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5091
for it is a living water, still working.
for it is a living water, still working.
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5092
So if a mans nature be changed, if a man fall to sinne, yet there is a Spring,
So if a men nature be changed, if a man fallen to sin, yet there is a Spring,
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5093
and that Nature will returne againe and againe, and worke it out, if not to day, it will to morrow,
and that Nature will return again and again, and work it out, if not to day, it will to morrow,
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5094
because there is a Spring there.
Because there is a Spring there.
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5095
Againe, where there is not a New Creature, it will never leave setling till it have corrupted the whole.
Again, where there is not a New Creature, it will never leave settling till it have corrupted the Whole.
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5096
But an Objection will come in, I cannot find this change of Nature, I find that the sins I delighted in before, I delight in still, those evill inclinations which I had before, I have them still, I find not such an inward alteration, I find that I can suppresse them,
But an Objection will come in, I cannot find this change of Nature, I find that the Sins I delighted in before, I delight in still, those evil inclinations which I had before, I have them still, I find not such an inward alteration, I find that I can suppress them,
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(23) sermon (DIV1)
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5097
and restraine them, but the change of Nature I find not. This is a great Objection, and needs answering.
and restrain them, but the change of Nature I find not. This is a great Objection, and needs answering.
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(23) sermon (DIV1)
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5098
To this therefore I answer, two things thou shalt find in thy selfe, if thy nature be changed, To this Therefore I answer, two things thou shalt find in thy self, if thy nature be changed,
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(23) sermon (DIV1)
734
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5099
if thou have another nature in thee, hough there be something in thee, that doth like the objects of thine owne lusts,
if thou have Another nature in thee, hough there be something in thee, that does like the objects of thine own Lustiest,
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5100
yet there is something in thee that abhorres them, though there bee an inclination that carries thee towards them,
yet there is something in thee that abhors them, though there be an inclination that carries thee towards them,
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5101
yet there is a contrary inclination that resists them, so there is something still that contradicts and opposeth them.
yet there is a contrary inclination that resists them, so there is something still that contradicts and Opposeth them.
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5102
And that is not all, there is, b•sides this, a weakning of the vigour which before they had, there is not that strength in them that was before.
And that is not all, there is, b•sides this, a weakening of the vigour which before they had, there is not that strength in them that was before.
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5103
So that there are two things in every man that hath a new Nature:
So that there Are two things in every man that hath a new Nature:
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5104
First, though there be much of the old there, yet it is exceedingly weakned and mortified.
First, though there be much of the old there, yet it is exceedingly weakened and mortified.
ord, cs pc-acp vbb d pp-f dt j a-acp, av pn31 vbz av-vvg j-vvn cc vvn.
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5105
And secondly, there is much new that was not there before.
And secondly, there is much new that was not there before.
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5106
In every faculty there is something new, that puts a good tincture, a beauty, and glosse on every action thou doest;
In every faculty there is something new, that puts a good tincture, a beauty, and gloss on every actium thou dost;
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5107
so as though thou doe much of the old, yet not so much as thou didst before,
so as though thou do much of the old, yet not so much as thou didst before,
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5108
and thou doest much that thou couldst not doe before.
and thou dost much that thou Couldst not do before.
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5109
Therefore be not discouraged, though there bee some Inclinations left still, yet the streame is weakned, the vigour is abated:
Therefore be not discouraged, though there be Some Inclinations left still, yet the stream is weakened, the vigour is abated:
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5110
and againe, there is a contrary streame that opposeth, resisteth, and overcommeth it.
and again, there is a contrary stream that Opposeth, Resisteth, and Overcometh it.
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5111
It may be at the first, thou mayest find it more difficult, but in continuance thou shalt find it more evident.
It may be At the First, thou Mayest find it more difficult, but in Continuance thou shalt find it more evident.
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5112
I cannot better resemble it to you, than by a man newly recovered out of sicknesse;
I cannot better resemble it to you, than by a man newly recovered out of sickness;
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5113
take a man that is newly recovered, as soone as his disease begins to lose his strength, take a man that is newly recovered, as soon as his disease begins to loose his strength,
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5114
and health begins to enter, the health is exceeding little at the first, but you shall finde this in such a man, that health is in every part,
and health begins to enter, the health is exceeding little At the First, but you shall find this in such a man, that health is in every part,
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5115
and you shall finde it will grow still and get ground.
and you shall find it will grow still and get ground.
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5116
And againe, although a man be exceeding weake, not able to goe out of his chamber;
And again, although a man be exceeding weak, not able to go out of his chamber;
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5117
not able, it may be, to goe out of his bed, yet the sicknesse is gone and subdued,
not able, it may be, to go out of his Bed, yet the sickness is gone and subdued,
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5118
and health hath got the victory; so the sicknesse growes weaker and weaker, and health stronger and stronger:
and health hath god the victory; so the sickness grows Weaker and Weaker, and health Stronger and Stronger:
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Image 230
5119
so Sincerity is the least of all Graces at the first, and growes to be the greatest at the end:
so Sincerity is the least of all Graces At the First, and grows to be the greatest At the end:
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5120
therefore, though there be the same Inclinations in thee still, yet it is like a sicknesse when a man is upon point of recovery,
Therefore, though there be the same Inclinations in thee still, yet it is like a sickness when a man is upon point of recovery,
av, cs pc-acp vbi dt d n2 p-acp pno21 av, av pn31 vbz av-j dt n1 c-crq dt n1 vbz p-acp n1 pp-f n1,
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5121
when the health begins to enter in, there is a great weaknesse remaines, but the health over-ballanceth it.
when the health begins to enter in, there is a great weakness remains, but the health overbalanceth it.
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5122
Therefore, be not discouraged for that, onely, be sure that thou find those Inclinations die in thee more and more,
Therefore, be not discouraged for that, only, be sure that thou find those Inclinations die in thee more and more,
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Image 230
5123
and that health growes more and more;
and that health grows more and more;
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5124
for lusts are said to be mortified, not because they are actually dead already, but because they are dying, a wound is given them, and they will be dead.
for Lustiest Are said to be mortified, not Because they Are actually dead already, but Because they Are dying, a wound is given them, and they will be dead.
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5125
And a man is said to have a new life, because hee is growing towards it;
And a man is said to have a new life, Because he is growing towards it;
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5126
so a man is a New Creature, not because he i• perfectly new, but that is the end he lookes to.
so a man is a New Creature, not Because he i• perfectly new, but that is the end he looks to.
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5127
Fourthly, if we must have another Nature, then surely, the Nature we had before the old Nature, must needs be very bad, Fourthly, if we must have Another Nature, then surely, the Nature we had before the old Nature, must needs be very bad,
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5128
for nothing is to be changed, but you change it for the contrary. Now if this bee required as good, the other must bee abhorred as evill:
for nothing is to be changed, but you change it for the contrary. Now if this be required as good, the other must be abhorred as evil:
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5129
therefore learne ▪ not to excuse your owne Nature, or your sinne from it, but abhorre it;
Therefore Learn ▪ not to excuse your own Nature, or your sin from it, but abhor it;
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5130
this is a point of great use, and directly flowing from the words: If another Nature be required, the old nature is bad, and must be hated, abhorred, and emptied forth:
this is a point of great use, and directly flowing from the words: If Another Nature be required, the old nature is bad, and must be hated, abhorred, and emptied forth:
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5131
now because men are exceeding apt to excuse themselves from their nature;
now Because men Are exceeding apt to excuse themselves from their nature;
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5132
they think their sinne is so much lesse, because they have a strong inclination to it.
they think their sin is so much less, Because they have a strong inclination to it.
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5133
They are deceived in this, for the sinne is so much the greater;
They Are deceived in this, for the sin is so much the greater;
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5134
if the Sparke be so much, what is the fornace within? If the Branches be so bitter, what is the Root? Ther•fore make this use of the actuall sinnes which you commit, they should be as Rivers to lead you to the Sea of corruption within you? You shall see, the Saints made this use of thei• inward corruptions.
if the Spark be so much, what is the furnace within? If the Branches be so bitter, what is the Root? Ther•fore make this use of the actual Sins which you commit, they should be as rivers to led you to the Sea of corruption within you? You shall see, the Saints made this use of thei• inward corruptions.
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5135
Paul, seeing the rebellio• of his flesh, it led him to the body of sin, ama•zed him, he complained before, Paul, seeing the rebellio• of his Flesh, it led him to the body of since, ama•zed him, he complained before,
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5136
but when he came to that, hee grew to an extremity of complaint, as if that were worse than all the Branches.
but when he Come to that, he grew to an extremity of complaint, as if that were Worse than all the Branches.
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5137
So David, considering his murther, &c. made him to know what it was to be conceived in sinne,
So David, considering his murder, etc. made him to know what it was to be conceived in sin,
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5138
for at that time he comes to that complaint in the one and fiftieth Psalme, I was conceived in sinne,
for At that time he comes to that complaint in the one and fiftieth Psalm, I was conceived in sin,
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5139
and in iniquity hath my mother brought me forth: I say, these particular sinnes should lead us to know our Nature.and in iniquity hath my mother brought me forth: I say, these particular Sins should led us to know our Nature.
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5140
So did Iob when hee saw what his failings had beene, hee lookes to himselfe and abhorres himselfe.
So did Job when he saw what his failings had been, he looks to himself and abhors himself.
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5141
It may be, this hath beene taught you, you are to be humbled for your sinnes,
It may be, this hath been taught you, you Are to be humbled for your Sins,
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5142
and for the evill actions that you have done;
and for the evil actions that you have done;
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5143
and this you ought to doe, but we must lead you further, you must be humbled for your Nature,
and this you ought to do, but we must led you further, you must be humbled for your Nature,
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5144
and indeed this humbles a man, a man is never humble till then;
and indeed this humbles a man, a man is never humble till then;
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5145
for a man may thinke his actions bad and confesse them, yet he may thinke his Nature is not bad;
for a man may think his actions bad and confess them, yet he may think his Nature is not bad;
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5146
but when he sees that his Nature is bad, he abhors himselfe; now, humiliation is like that:
but when he sees that his Nature is bad, he abhors himself; now, humiliation is like that:
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5147
when a man comes to abhorre himselfe, it is a greater degree, than for a man to abhorre his actions;
when a man comes to abhor himself, it is a greater degree, than for a man to abhor his actions;
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5148
as it is said of Iob, hee abhorred himselfe;
as it is said of Job, he abhorred himself;
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5149
so thou must learne to abhorre thy selfe, to abhorre that nature that is in thee.
so thou must Learn to abhor thy self, to abhor that nature that is in thee.
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5150
We are very backward in this, every man is ready to excuse himselfe, though I did this and that, it is my nature,
We Are very backward in this, every man is ready to excuse himself, though I did this and that, it is my nature,
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5151
but thou must know that the corruption within, is more than the sinne without.
but thou must know that the corruption within, is more than the sin without.
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5152
Now this humiliation must not rest meerely in this, to abhorre thy selfe, but it must lead thee further, to have it renued,
Now this humiliation must not rest merely in this, to abhor thy self, but it must led thee further, to have it renewed,
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5153
as thou wilt never seek to have another Nature till thou bee humble;
as thou wilt never seek to have Another Nature till thou be humble;
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5154
when thou commest to abhorre thy selfe, thou wilt labour for another selfe, and not before, thou wilt then be content,
when thou Comest to abhor thy self, thou wilt labour for Another self, and not before, thou wilt then be content,
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5155
yea desirous that that old heart of thine may be broken in peeces, and that thou be made new.
yea desirous that that old heart of thine may be broken in Pieces, and that thou be made new.
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5156
But, you will say, What shall I doe to have this old Nature made new? But, you will say, What shall I do to have this old Nature made new?
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5157
Goe to Christ, the same actions hee used when hee raised Lazarus, the same actions hee doth, Go to christ, the same actions he used when he raised Lazarus, the same actions he does,
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5158
when he raiseth any to life;
when he Raiseth any to life;
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5159
therefore the same course must bee taken, that was taken to raise Lazarus from the dead:
Therefore the same course must be taken, that was taken to raise Lazarus from the dead:
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5160
What was that? To beleeve in him.
What was that? To believe in him.
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5161
You have in Iohn 11. it is said, This is befallen him, that the glory of the Son of man may be seene:
You have in John 11. it is said, This is befallen him, that the glory of the Son of man may be seen:
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5162
that is, that Christ may be glorified. So the blinde man was said to bee blinde for the glory of God:
that is, that christ may be glorified. So the blind man was said to be blind for the glory of God:
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5163
So it may be said of the old Nature in man, of the death that hath gone over all mankind;
So it may be said of the old Nature in man, of the death that hath gone over all mankind;
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5164
therefore it is that God may be glorified, that is, may shew his power in renuing it:
Therefore it is that God may be glorified, that is, may show his power in renewing it:
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5165
Therefore, as Christ said to Mary, Did not I say to thee beleeve? Beleeve only, and thou shalt see the power and glory of God:
Therefore, as christ said to Marry, Did not I say to thee believe? Believe only, and thou shalt see the power and glory of God:
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5166
So say I to every one of you;
So say I to every one of you;
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5167
only beleeve, that is, goe to God, beseech him, and give not over, and beleeve that he is able and willing to doe it,
only believe, that is, go to God, beseech him, and give not over, and believe that he is able and willing to do it,
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5168
and he will not deny thee, hee will raise thee from the dead, h•e will change that old nature of thine,
and he will not deny thee, he will raise thee from the dead, h•e will change that old nature of thine,
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5169
and know it is no small matter to beleeve, he can doe it; Lord, saith he, If thou wilt, thou canst make mee cleane.
and know it is no small matter to believe, he can do it; Lord, Says he, If thou wilt, thou Canst make me clean.
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5170
It was a great matter to say so:
It was a great matter to say so:
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5171
Examine thy selfe, and see if it be so with thee, canst thou say to Christ, Lord,
Examine thy self, and see if it be so with thee, Canst thou say to christ, Lord,
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5172
if thou wilt, thou canst heale this nature and disposition of mine? Men are discouraged when they see sinne hath got ground of them, they have had a long comb•te with it, and cannot overcome it.
if thou wilt, thou Canst heal this nature and disposition of mine? Men Are discouraged when they see sin hath god ground of them, they have had a long comb•te with it, and cannot overcome it.
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5173
It is an hard thing to goe to Christ and say, Lord, thou ca•st make me whole ;
It is an hard thing to go to christ and say, Lord, thou ca•st make me Whole;
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5174
but thou must beleeve, for he can doe it, and doth it daily, therefore goe to him, beg earnestly of him,
but thou must believe, for he can do it, and does it daily, Therefore go to him, beg earnestly of him,
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5175
and he will change this nature of thine, and make thee a New Creature.
and he will change this nature of thine, and make thee a New Creature.
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5176
Againe, fifthly, if we have another nature, then doe not feare falling away, for when a man is made a New Creature once, he hath another nature,
Again, fifthly, if we have Another nature, then do not Fear falling away, for when a man is made a New Creature once, he hath Another nature,
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5177
if Grace were nothing but a thing infused, an adventitious qualitie, that did onely adhere to us, wee might lose it againe,
if Grace were nothing but a thing infused, an adventitious quality, that did only adhere to us, we might loose it again,
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5178
but having another nature, never feare that thou canst be changed to the contrary, for thou hast another Nature.
but having Another nature, never Fear that thou Canst be changed to the contrary, for thou hast Another Nature.
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5179
Indeed you may goe thus farre, you may lose Florem (as we say) but not Radicem• actum, but not Potentiam, you may lose the Flower, the Branches may be cut downe,
Indeed you may go thus Far, you may loose Florem (as we say) but not Radicem• Acts, but not Potentiam, you may loose the Flower, the Branches may be Cut down,
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5180
but life remaines in the Root; you may lose the Act, but not the power, you may lose the degrees;
but life remains in the Root; you may loose the Act, but not the power, you may loose the Degrees;
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5181
you may lose it Gradualiter, not Totaliter. And lastly, you may lose the sense, you may have Gratiam sine sensu gratiae, you may lose the sense of it, but not the thing;
you may loose it Gradualiter, not Totaliter. And lastly, you may loose the sense, you may have Gratiam sine sensu Gratiae, you may loose the sense of it, but not the thing;
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5182
you may lose the use, the Roo• and s•bstance you cannot; you may lose the degree, not the whole:
you may loose the use, the Roo• and s•bstance you cannot; you may loose the degree, not the Whole:
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5183
that is, when you are once a member of Christ, there may be a benumming, that may hinder the influence of bloud and spirits,
that is, when you Are once a member of christ, there may be a benumbing, that may hinder the influence of blood and spirits,
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5184
but so as it shall never be gangred, it shall never die againe; there may be a cloud on you, but the Sunne shall never set on you.
but so as it shall never be gangred, it shall never die again; there may be a cloud on you, but the Sun shall never Set on you.
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5185
But, you will object, Grace of it selfe is of a mutable nature; But, you will Object, Grace of it self is of a mutable nature;
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5186
for that which is subject to decay in part, is subject to decay in the whole.
for that which is Subject to decay in part, is Subject to decay in the Whole.
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5187
Againe, it is a Creature, and every Creature is subject to perish.
Again, it is a Creature, and every Creature is Subject to perish.
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5188
Againe, we see that the Angels and Adam in Paradise had grace as true as we,
Again, we see that the Angels and Adam in Paradise had grace as true as we,
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5189
yet they fell from it? I answer, It is true;
yet they fell from it? I answer, It is true;
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5190
Grace of it selfe may perish, it is possible, it may die, for it is a Creature,
Grace of it self may perish, it is possible, it may die, for it is a Creature,
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5191
and may perish as well as any other, considered in it selfe, but if we consider it as united and joyned to CHRIST IESVS, so it cannot faile you;
and may perish as well as any other, considered in it self, but if we Consider it as united and joined to CHRIST JESUS, so it cannot fail you;
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5192
for, you must know, Grace in every mans heart, is like light in the aire, and like water in the Cisterne:
for, you must know, Grace in every men heart, is like Light in the air, and like water in the Cistern:
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5193
Now it is true, if the Sun set, the light will vanish, and if the Spring should drie up the water, the River would drie up too:
Now it is true, if the Sun Set, the Light will vanish, and if the Spring should dry up the water, the River would dry up too:
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5194
but seeing the Sunne never sets, that is, Christ never departs from you, when hee hath taken you to himselfe,
but seeing the Sun never sets, that is, christ never departs from you, when he hath taken you to himself,
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5195
and seeing the Spring never dries up, though Grace of it selfe be of a mutable nature,
and seeing the Spring never dries up, though Grace of it self be of a mutable nature,
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5196
yet by reason of that conjunction with him, it can never be altered, and thence it is that you cannot fall off.
yet by reason of that conjunction with him, it can never be altered, and thence it is that you cannot fallen off.
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5197
It is true, if we were cut off from Christ, Grace should wither, as the Branch being cut off from the Root,
It is true, if we were Cut off from christ, Grace should wither, as the Branch being Cut off from the Root,
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5198
but being knit to him, the Sap must be in the Branches, because it is in the Root,
but being knit to him, the Sap must be in the Branches, Because it is in the Root,
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5199
and life will be in the members, because it is in the Head:
and life will be in the members, Because it is in the Head:
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5200
therefore, we say, no man can fall from Grace, because he cannot be cut off, once on,
Therefore, we say, no man can fallen from Grace, Because he cannot be Cut off, once on,
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5201
and never off, once his, and never separated againe, as Rom. 8. The Apostle goes through variety of things, that may seeme to bee able to separate us,
and never off, once his, and never separated again, as Rom. 8. The Apostle Goes through variety of things, that may seem to be able to separate us,
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5202
but nothing can, and seeing nothing can separate you, you shall have alway Sap, that is, Grace, it shall never be taken from you, when once you have it.
but nothing can, and seeing nothing can separate you, you shall have always Sap, that is, Grace, it shall never be taken from you, when once you have it.
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5203
So that, if a member may be cut off from Christs body, it might perish and die,
So that, if a member may be Cut off from Christ body, it might perish and die,
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5204
but as Christ dies no more, so every one in Christ dies no more; Rom. 6.9. Christ dies no more, so every one in him dies no more:
but as christ die no more, so every one in christ die no more; Rom. 6.9. christ die no more, so every one in him die no more:
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5205
that is, he lives as Christ lives:
that is, he lives as christ lives:
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5206
Therefore, if there can be no disjunction from Christ, thou mayest comfort thy selfe, thou shalt have grace for ever.
Therefore, if there can be no disjunction from christ, thou Mayest Comfort thy self, thou shalt have grace for ever.
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5207
Therefore comfort your selves, my Brethren, with these words, Doe you regard an Inheritance above a Lease,
Therefore Comfort your selves, my Brothers, with these words, Do you regard an Inheritance above a Lease,
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5208
because an Inheritance is a constant thing? Doe you regard Pearles above Flowers, because they will not wither? Why then doe you not get Grace, which is so constant a thing.
Because an Inheritance is a constant thing? Do you regard Pearls above Flowers, Because they will not wither? Why then do you not get Grace, which is so constant a thing.
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5209
Be not discouraged, give not over your fight;
Be not discouraged, give not over your fight;
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5210
for, seeing Grace shall never have an end in you, you shall be sure to overcome, you may have many an hard bickering,
for, seeing Grace shall never have an end in you, you shall be sure to overcome, you may have many an hard bickering,
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5211
but you are sure to hold out. Discouragement is a great meanes to make a man sit still;
but you Are sure to hold out. Discouragement is a great means to make a man fit still;
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5212
I shall never get victory over my sinnes, and then I shall be cut off.
I shall never get victory over my Sins, and then I shall be Cut off.
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5213
No, it is impossible, when it is once planted, it shall grow, thou shalt have the victory.
No, it is impossible, when it is once planted, it shall grow, thou shalt have the victory.
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5214
Sixthly, if comming to Christ, we shall have another nature, then be not discouraged to set upon so holy a worke. Sixthly, if coming to christ, we shall have Another nature, then be not discouraged to Set upon so holy a work.
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5215
Indeed, if this necessity were laid on thee, to serve God in newnesse of life with an old heart, it were an hard taske,
Indeed, if this necessity were laid on thee, to serve God in newness of life with an old heart, it were an hard task,
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5216
and very intollerable, thou hadst reason to sit down and never attempt it. But this is for comfort, Thou shalt have another nature.
and very intolerable, thou Hadst reason to fit down and never attempt it. But this is for Comfort, Thou shalt have Another nature.
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5217
All difficultie ariseth from disproportion, betweene the facultie and the object, or the thing to be done.
All difficulty arises from disproportion, between the faculty and the Object, or the thing to be done.
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5218
As for a man of a shallow understanding, to be put to study an hard thing, the difficulty is, there is no proportion betweene his understanding and the burthen of the thing:
As for a man of a shallow understanding, to be put to study an hard thing, the difficulty is, there is no proportion between his understanding and the burden of the thing:
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5219
lay a great burthen on a childe, and he cannot beare it, but were he as strong as the burthen, it were nothing.
lay a great burden on a child, and he cannot bear it, but were he as strong as the burden, it were nothing.
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5220
If God should impose on thee newnesse of life, and suffer thee to keepe thy old nature, it were an hard taske,
If God should impose on thee newness of life, and suffer thee to keep thy old nature, it were an hard task,
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5221
and thou wilt never performe it, thou wilt find that difficulty in it by reason of the disproportion betweene thy nature and the duty;
and thou wilt never perform it, thou wilt find that difficulty in it by reason of the disproportion between thy nature and the duty;
cc pns21 vm2 av-x vvi pn31, pns21 vm2 vvi d n1 p-acp pn31 p-acp n1 pp-f dt n1 p-acp po21 n1 cc dt n1;
(23) sermon (DIV1)
744
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but seeing thou shalt have another nature, be not discouraged, goe on with comfort, and remember that the best nature in the world,
but seeing thou shalt have Another nature, be not discouraged, go on with Comfort, and Remember that the best nature in the world,
cc-acp vvg pns21 vm2 vhi j-jn n1, vbb xx vvn, vvb a-acp p-acp n1, cc vvb cst dt js n1 p-acp dt n1,
(23) sermon (DIV1)
744
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if God change it not, will not serve the turne.
if God change it not, will not serve the turn.
cs np1 vvb pn31 xx, vmb xx vvi dt n1.
(23) sermon (DIV1)
744
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And the worse nature, if thou thinkest thou hast a worse nature than others, if hee will change it, hee is able to do it, with readinesse and facility, therefore be not discouraged
And the Worse nature, if thou Thinkest thou hast a Worse nature than Others, if he will change it, he is able to do it, with readiness and facility, Therefore be not discouraged
cc dt jc n1, cs pns21 vv2 pns21 vh2 dt jc n1 cs n2-jn, cs pns31 vmb vvi pn31, pns31 vbz j pc-acp vdi pn31, p-acp n1 cc n1, av vbb xx vvn
(23) sermon (DIV1)
744
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Againe, if thy nature be changed, thou must be comforted:
Again, if thy nature be changed, thou must be comforted:
av, cs po21 n1 vbi vvn, pns21 vmb vbi vvn:
(23) sermon (DIV1)
745
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Comfort your selves in this, that you have another nature (and so wee will end this point) for it is a very great comfort, a comfort beyond that which perhaps you imagine,
Comfort your selves in this, that you have Another nature (and so we will end this point) for it is a very great Comfort, a Comfort beyond that which perhaps you imagine,
vvb po22 n2 p-acp d, cst pn22 vhb j-jn n1 (cc av pns12 vmb vvi d n1) c-acp pn31 vbz dt av j n1, dt n1 p-acp d r-crq av pn22 vvb,
(23) sermon (DIV1)
745
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for the Saints are too slow, too backward to consider their consolations, their priviledges, the glorious condition they are in:
for the Saints Are too slow, too backward to Consider their consolations, their privileges, the glorious condition they Are in:
p-acp dt n2 vbr av j, av av-j pc-acp vvi po32 n2, po32 n2, dt j n1 pns32 vbr p-acp:
(23) sermon (DIV1)
745
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therefore glory in that, comfort thy selfe in that, that thou hast another nature given thee.
Therefore glory in that, Comfort thy self in that, that thou hast Another nature given thee.
av n1 p-acp d, vvb po21 n1 p-acp d, cst pns21 vh2 j-jn n1 vvn pno21.
(23) sermon (DIV1)
745
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But, you will say, what benefit have I by that? I will not stand on it, but name one place, Iames 1.18. He hath begot us againe with the Word of truth, that we should be a kinde of first fruits of his Creatures:
But, you will say, what benefit have I by that? I will not stand on it, but name one place, James 1.18. He hath begotten us again with the Word of truth, that we should be a kind of First fruits of his Creatures:
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(23) sermon (DIV1)
746
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that is, he hath given us another Nature:
that is, he hath given us Another Nature:
cst vbz, pns31 vhz vvn pno12 j-jn n1:
(23) sermon (DIV1)
747
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And what doe wee get by that? By this meanes you are made Primitiae, the first fruits of his Creatures.
And what do we get by that? By this means you Are made Primitiae, the First fruits of his Creatures.
cc q-crq vdb pns12 vvb p-acp d? p-acp d n2 pn22 vbr vvn fw-la, dt ord n2 pp-f po31 n2.
(23) sermon (DIV1)
747
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There are two things in that, when wee are said to be first fruits, we are the creame and the prime of all his Creatures,
There Are two things in that, when we Are said to be First fruits, we Are the cream and the prime of all his Creatures,
pc-acp vbr crd n2 p-acp d, c-crq pns12 vbr vvn pc-acp vbi ord n2, pns12 vbr dt n1 cc dt n-jn pp-f d po31 n2,
(23) sermon (DIV1)
748
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as the first fruits were the creame of all the field, the top of all the Creatures of God;
as the First fruits were the cream of all the field, the top of all the Creatures of God;
c-acp dt ord n2 vbdr dt n1 pp-f d dt n1, dt n1 pp-f d dt n2 pp-f np1;
(23) sermon (DIV1)
748
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and is not that a glorious condition that Nature puts us into, that be changed, that it will make you the highest in that kinde, this is a great priviledge:
and is not that a glorious condition that Nature puts us into, that be changed, that it will make you the highest in that kind, this is a great privilege:
cc vbz xx d dt j n1 cst n1 vvz pno12 p-acp, cst vbb vvn, cst pn31 vmb vvi pn22 dt js p-acp d n1, d vbz dt j n1:
(23) sermon (DIV1)
748
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there is a wonderfull difference between Angels and Devils, one is the top, and the other is the bottom, all the difference is only this, New Nature: therefore,
there is a wonderful difference between Angels and Devils, one is the top, and the other is the bottom, all the difference is only this, New Nature: Therefore,
pc-acp vbz dt j n1 p-acp n2 cc n2, pi vbz dt n1, cc dt n-jn vbz dt n1, d dt n1 vbz av-j d, j n1: av,
(23) sermon (DIV1)
748
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when thou hast a New Nature, thou art put into an high and glorious condition, and this is the first sense, that wee are New Creatures.
when thou hast a New Nature, thou art put into an high and glorious condition, and this is the First sense, that we Are New Creatures.
c-crq pns21 vh2 dt j n1, pns21 vb2r vvn p-acp dt j cc j n1, cc d vbz dt ord n1, cst pns12 vbr j n2.
(23) sermon (DIV1)
748
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Then there is another, by being the first fruits, you sanctifie the whole field; all the world fares the better for you;
Then there is Another, by being the First fruits, you sanctify the Whole field; all the world fares the better for you;
av pc-acp vbz j-jn, p-acp vbg dt ord n2, pn22 vvb dt j-jn n1; d dt n1 vvz dt jc p-acp pn22;
(23) sermon (DIV1)
749
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for the first fruits are, not only the best, but they sanctifie all the rest, that is, all mankind receives good from you.
for the First fruits Are, not only the best, but they sanctify all the rest, that is, all mankind receives good from you.
p-acp dt ord n2 vbr, xx av-j dt js, cc-acp pns32 vvb d dt n1, cst vbz, d n1 vvz j p-acp pn22.
(23) sermon (DIV1)
749
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When Lot was out of Sodome, it was set on fire, when the Israelites were once out of the Red-sea, the waters returned and drowned Pharaoh: So Gods children sanctifie the whole lumpe:
When Lot was out of Sodom, it was Set on fire, when the Israelites were once out of the Red sea, the waters returned and drowned Pharaoh: So God's children sanctify the Whole lump:
c-crq n1 vbds av pp-f np1, pn31 vbds vvn p-acp n1, c-crq dt np2 vbdr a-acp av pp-f dt np1, dt n2 vvn cc j-vvn np1: av npg1 n2 vvb dt j-jn n1:
(23) sermon (DIV1)
750
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therefore you have a great priviledge by being New Creatures: So much for this, that you must have another Nature.
Therefore you have a great privilege by being New Creatures: So much for this, that you must have Another Nature.
av pn22 vhb dt j n1 p-acp vbg j n2: av av-d c-acp d, cst pn22 vmb vhi j-jn n1.
(23) sermon (DIV1)
750
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Now the next point is, there must be a Newnesse, Whosoever is in Christ, let him bee a New Creature: Now the next point is, there must be a Newness, Whosoever is in christ, let him be a New Creature:
av dt ord n1 vbz, pc-acp vmb vbi dt n1, r-crq vbz p-acp np1, vvb pno31 vbi dt j n1:
(23) sermon (DIV1)
751
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From thence many things are to bee gathered;
From thence many things Are to be gathered;
p-acp av d n2 vbr pc-acp vbi vvn;
(23) sermon (DIV1)
751
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As first, if wee must be New Creatures, then are we redeemed from old customes, there is a lingring in our nature after that wee have beene long accustomed to doe, old haunts are very prevalent.
As First, if we must be New Creatures, then Are we redeemed from old customs, there is a lingering in our nature After that we have been long accustomed to do, old haunts Are very prevalent.
p-acp ord, cs pns12 vmb vbi j n2, av vbr pns12 vvn p-acp j n2, pc-acp vbz dt j-vvg p-acp po12 n1 p-acp cst pns12 vhb vbn av-j vvn pc-acp vdi, j n2 vbr av j.
(23) sermon (DIV1)
751
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5244
Custome is as an Iron chain, to tye us to the things that are evill.
Custom is as an Iron chain, to tie us to the things that Are evil.
n1 vbz p-acp dt n1 n1, pc-acp vvi pno12 p-acp dt n2 cst vbr j-jn.
(23) sermon (DIV1)
751
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Now thou must be a New Creature, Old Customes are such as Christ died to redeeme thee from, Even from the vaine conversation you have received from your Fathers.
Now thou must be a New Creature, Old Customs Are such as christ died to Redeem thee from, Even from the vain Conversation you have received from your Father's.
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(23) sermon (DIV1)
751
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5246
Therefore, you that are held in any by-wayes, remember that you are bound to be New Creatures, and take heed that custome prevaile not with you;
Therefore, you that Are held in any byways, Remember that you Are bound to be New Creatures, and take heed that custom prevail not with you;
av, pn22 cst vbr vvn p-acp d n2, vvb cst pn22 vbr vvn pc-acp vbi j n2, cc vvb n1 cst n1 vvi xx p-acp pn22;
(23) sermon (DIV1)
751
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5247
for it is exceeding prevalent, because it is pleasant, as what a man is long accustomed to, is very pleasant,
for it is exceeding prevalent, Because it is pleasant, as what a man is long accustomed to, is very pleasant,
p-acp pn31 vbz av-vvg j, c-acp pn31 vbz j, c-acp r-crq dt n1 vbz av-j vvn p-acp, vbz av j,
(23) sermon (DIV1)
751
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5248
for custome breeds another nature, and what is so sutable to us, as things connaturall with us,
for custom breeds Another nature, and what is so suitable to us, as things connatural with us,
p-acp n1 vvz j-jn n1, cc r-crq vbz av j p-acp pno12, c-acp n2 j p-acp pno12,
(23) sermon (DIV1)
751
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5249
and what are so, are very pleasant?
and what Are so, Are very pleasant?
cc q-crq vbr av, vbr av j?
(23) sermon (DIV1)
751
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5250
A man will be loath to come out of a thing which he hath much been accustomed to;
A man will be loath to come out of a thing which he hath much been accustomed to;
dt n1 vmb vbi j pc-acp vvi av pp-f dt n1 r-crq pns31 vhz d vbn vvn p-acp;
(23) sermon (DIV1)
752
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First, it wins off our Iudgements, off our opinions, and that is the reason why young men are not able to judge, First, it wins off our Judgments, off our opinions, and that is the reason why young men Are not able to judge,
ord, pn31 vvz p-acp po12 n2, p-acp po12 n2, cc d vbz dt n1 c-crq j n2 vbr xx j pc-acp vvi,
(23) sermon (DIV1)
752
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5252
and other men that are accustomed to evill courses have judged already, and will not judge againe;
and other men that Are accustomed to evil courses have judged already, and will not judge again;
cc j-jn n2 cst vbr vvn p-acp j-jn n2 vhb vvn av, cc vmb xx vvi av;
(23) sermon (DIV1)
752
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and by this meanes custome prevailes exceedingly, for it is not onely pleasant, but it wins off our Iudgement.
and by this means custom prevails exceedingly, for it is not only pleasant, but it wins off our Judgement.
cc p-acp d n2 n1 vvz av-vvg, c-acp pn31 vbz xx av-j j, cc-acp pn31 vvz p-acp po12 n1.
(23) sermon (DIV1)
752
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5254
Againe, it is exceeding troublesome to change, when a man is accustomed in a thing, it is easie to continue in that course,
Again, it is exceeding troublesome to change, when a man is accustomed in a thing, it is easy to continue in that course,
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(23) sermon (DIV1)
753
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but to goe out is troublesome.
but to go out is troublesome.
cc-acp pc-acp vvi av vbz j.
(23) sermon (DIV1)
753
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And againe, wee thinke it a disparagement, what have wee lived thus long, thus many yeares together in this tract,
And again, we think it a disparagement, what have we lived thus long, thus many Years together in this tract,
cc av, pns12 vvb pn31 dt n1, q-crq vhb pns12 vvn av av-j, av d n2 av p-acp d n1,
(23) sermon (DIV1)
754
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and shall I now change it? And which is worse than all the rest: Custome breeds a senselesnesse;
and shall I now change it? And which is Worse than all the rest: Custom breeds a senselessness;
cc vmb pns11 av vvi pn31? cc r-crq vbz jc cs d dt n1: n1 vvz dt n1;
(23) sermon (DIV1)
754
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5258
Take heed that you be not hardned through the deceitfulnesse of sinne: that Custome takes not away all sense; Consuetudo peccandi tollit sensum peccati ;Take heed that you be not hardened through the deceitfulness of sin: that Custom Takes not away all sense; Consuetudo Peccandi Tollit sensum peccati;
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(23) sermon (DIV1)
755
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5259
It is not an easie thing to leave an old custome; but remember, that if you be in Christ, you must be New Creatures:
It is not an easy thing to leave an old custom; but Remember, that if you be in christ, you must be New Creatures:
pn31 vbz xx dt j n1 pc-acp vvi dt j n1; cc-acp vvb, cst cs pn22 vbb p-acp np1, pn22 vmb vbi j n2:
(23) sermon (DIV1)
755
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He shed his bloud to redeeme you from sinne, that is, hee hath paid a deare price to redeeme you from the bondage of customes, from your old Conversation ;
He shed his blood to Redeem you from sin, that is, he hath paid a deer price to Redeem you from the bondage of customs, from your old Conversation;
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(23) sermon (DIV1)
755
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5261
therefore doe not say you have long done it, and will doe it still, Ant•qua consuetudo, is nothing else but vetustas erroris: Men doe excuse their evill actions from their custome in them,
Therefore do not say you have long done it, and will do it still, Ant•qua consuetudo, is nothing Else but Vetustas Error: Men do excuse their evil actions from their custom in them,
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(23) sermon (DIV1)
755
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but know it is no good excuse, to excuse second errours with a former. Doest thou thinke it a good excuse to say, I have done it thus long,
but know it is no good excuse, to excuse second errors with a former. Dost thou think it a good excuse to say, I have done it thus long,
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(23) sermon (DIV1)
755
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and therefore will doe it still? Yeeld not to it, but know, thou oughtest to be changed, have this still in thy minde, thou must have a new Nature, thou art redeemed from thy old customes:
and Therefore will do it still? Yield not to it, but know, thou Ought to be changed, have this still in thy mind, thou must have a new Nature, thou art redeemed from thy old customs:
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(23) sermon (DIV1)
756
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And this I speake not only to the old, but to the young.
And this I speak not only to the old, but to the young.
cc d pns11 vvb xx av-j p-acp dt j, cc-acp p-acp dt j.
(23) sermon (DIV1)
756
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I call it old, not because men have long continued in it, but because it is sutable to the old nature.
I call it old, not Because men have long continued in it, but Because it is suitable to the old nature.
pns11 vvb pn31 j, xx p-acp n2 vhb av-j vvn p-acp pn31, cc-acp c-acp pn31 vbz j p-acp dt j n1.
(23) sermon (DIV1)
756
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You should therefore rather make a contrary use of it, and be ready to say, seeing I have continued in such a course so long, it is time for me to alter;
You should Therefore rather make a contrary use of it, and be ready to say, seeing I have continued in such a course so long, it is time for me to altar;
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(23) sermon (DIV1)
756
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5267
it is enough and too much that I have spent so much time amisse, I have suffered Christ to want,
it is enough and too much that I have spent so much time amiss, I have suffered christ to want,
pn31 vbz av-d cc av av-d cst pns11 vhb vvn av d n1 av, pns11 vhb vvn np1 pc-acp vvi,
(23) sermon (DIV1)
756
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5268
and knocke till his head be wet with the dew, he shall wait no longer, I will now open to him ;
and knock till his head be wet with the due, he shall wait no longer, I will now open to him;
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(23) sermon (DIV1)
756
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5269
for therefore are we New Creatures, that wee may bee redeemed and freed from these old customes.
for Therefore Are we New Creatures, that we may be redeemed and freed from these old customs.
c-acp av vbr pns12 j n2, cst pns12 vmb vbi vvn cc vvn p-acp d j n2.
(23) sermon (DIV1)
756
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5270
Secondly, if thou must be New, then let it not seeme strange to thee, that the world wonders at thee; Secondly, if thou must be New, then let it not seem strange to thee, that the world wonders At thee;
ord, cs pns21 vmb vbi j, av vvb pn31 xx vvi j p-acp pno21, cst dt n1 vvz p-acp pno21;
(23) sermon (DIV1)
757
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5271
for any thing that is new, wee are apt to wonder at, as at new Stars that have not appeared before, and at new fashions.
for any thing that is new, we Are apt to wonder At, as At new Stars that have not appeared before, and At new fashions.
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(23) sermon (DIV1)
757
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5272
This is the condition of all Saints to be wondred at, I and the children whom thou hast given mee, are as signes and wonders in Israel.
This is the condition of all Saints to be wondered At, I and the children whom thou hast given me, Are as Signs and wonders in Israel.
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(23) sermon (DIV1)
757
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5273
If it were among Turkes it were another matter, but it is so in Israel.
If it were among Turks it were Another matter, but it is so in Israel.
cs pn31 vbdr p-acp n2 pn31 vbdr j-jn n1, cc-acp pn31 vbz av p-acp np1.
(23) sermon (DIV1)
757
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5274
Be not discouraged for this, make account of it, the world will wonder at New Creatures, and let it not seeme strange;
Be not discouraged for this, make account of it, the world will wonder At New Creatures, and let it not seem strange;
vbb xx vvn p-acp d, vvb n1 pp-f pn31, dt n1 vmb vvi p-acp j n2, cc vvb pn31 xx vvi j;
(23) sermon (DIV1)
758
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for when thou knowest that all the world lyes in wickednesse, as in the 1 Ioh. 5.19.
for when thou Knowest that all the world lies in wickedness, as in the 1 John 5.19.
p-acp c-crq pns21 vv2 cst d dt n1 vvz p-acp n1, a-acp p-acp dt crd np1 crd.
(23) sermon (DIV1)
758
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5276
And knowest that thou art a New Creature, why wilt thou be discouraged? Let the Mathematitian be working according to his Art, he drawes lines according to his Rule,
And Knowest that thou art a New Creature, why wilt thou be discouraged? Let the Mathematician be working according to his Art, he draws lines according to his Rule,
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(23) sermon (DIV1)
758
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5277
if a Country-man laugh at him, will he give over, and be discouraged? He will not doe so,
if a Countryman laugh At him, will he give over, and be discouraged? He will not do so,
cs dt n1 vvb p-acp pno31, vmb pns31 vvi a-acp, cc vbi vvn? pns31 vmb xx vdi av,
(23) sermon (DIV1)
758
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for he knowes it is the mans ignorance:
for he knows it is the men ignorance:
c-acp pns31 vvz pn31 vbz dt ng1 n1:
(23) sermon (DIV1)
758
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5279
so if thou approvest thy selfe to God, if thou keepest a good conscience in all things, towards God, and towards men, the world will wonder at it,
so if thou approvest thy self to God, if thou Keepest a good conscience in all things, towards God, and towards men, the world will wonder At it,
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(23) sermon (DIV1)
758
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5280
yet thou goest by Rule, it is their ignorance, it seemes strange to them, and therefore they speake evill;
yet thou goest by Rule, it is their ignorance, it seems strange to them, and Therefore they speak evil;
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(23) sermon (DIV1)
758
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5281
It is the multitude that doth it, and the multitude doth alway cast shame on that, which shames them:
It is the multitude that does it, and the multitude does always cast shame on that, which shames them:
pn31 vbz dt n1 cst vdz pn31, cc dt n1 vdz av vvi n1 p-acp d, r-crq vvz pno32:
(23) sermon (DIV1)
758
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5282
know it is the fashion of the world to do so, the life of the Saints is a secret censure,
know it is the fashion of the world to do so, the life of the Saints is a secret censure,
vvb pn31 vbz dt n1 pp-f dt n1 pc-acp vdi av, dt n1 pp-f dt n2 vbz dt j-jn n1,
(23) sermon (DIV1)
758
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5283
now there is no way for the world to helpe themselves, but to blemish that which shames them, to cast shame on that, to blemish that as much as can be.
now there is no Way for the world to help themselves, but to blemish that which shames them, to cast shame on that, to blemish that as much as can be.
av pc-acp vbz dx n1 p-acp dt n1 pc-acp vvi px32, cc-acp pc-acp vvi d r-crq vvz pno32, pc-acp vvi n1 p-acp d, pc-acp vvi cst p-acp d c-acp vmb vbi.
(23) sermon (DIV1)
758
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5284
Therefore the old world doth put away all, that may discover them:
Therefore the old world does put away all, that may discover them:
av dt j n1 vdz vvi av av-d, cst vmb vvi pno32:
(23) sermon (DIV1)
759
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5285
As the Painter when he had pictured a Cocke very ill, commands his Boy to drive away all true Cockes from the picture;
As the Painter when he had pictured a Cock very ill, commands his Boy to drive away all true Cocks from the picture;
c-acp dt n1 c-crq pns31 vhd vvn dt n1 av av-jn, vvz po31 n1 pc-acp vvi av d j n2 p-acp dt n1;
(23) sermon (DIV1)
759
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5286
for, saith he, if they come neere it, all men will see what a bungler I am,
for, Says he, if they come near it, all men will see what a bungler I am,
p-acp, vvz pns31, cs pns32 vvb av-j pn31, d n2 vmb vvi r-crq dt n1 pns11 vbm,
(23) sermon (DIV1)
759
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5287
but if no true Cockes come neere, it may passe well enough:
but if not true Cocks come near, it may pass well enough:
cc-acp cs xx j n2 vvb av-j, pn31 vmb vvi av av-d:
(23) sermon (DIV1)
759
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5288
After this manner doth the world, As long as no New Creature comes neere, their oldnesse is not seene, it is not taken notice of, they doe well enough,
After this manner does the world, As long as no New Creature comes near, their oldness is not seen, it is not taken notice of, they do well enough,
p-acp d n1 vdz dt n1, c-acp av-j c-acp dx j n1 vvz av-j, po32 n1 vbz xx vvn, pn31 vbz xx vvn n1 pp-f, pns32 vdb av av-d,
(23) sermon (DIV1)
759
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5289
but if there be one in a Countrey or Towne, or one of a Societie, whose course is of another fashion, that hath another life, that is, a New Creature,
but if there be one in a Country or Town, or one of a Society, whose course is of Another fashion, that hath Another life, that is, a New Creature,
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(23) sermon (DIV1)
759
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5290
when he stands by, the old will appeare, and they will have it driven away: I would the times were not such as that I need presse this.
when he Stands by, the old will appear, and they will have it driven away: I would the times were not such as that I need press this.
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(23) sermon (DIV1)
759
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5291
Indeed it is a great weaknesse to be discouraged in the wayes of God, and to be ashamed of that which should be our glory.
Indeed it is a great weakness to be discouraged in the ways of God, and to be ashamed of that which should be our glory.
av pn31 vbz dt j n1 pc-acp vbi vvn p-acp dt n2 pp-f np1, cc pc-acp vbi j pp-f d r-crq vmd vbi po12 n1.
(23) sermon (DIV1)
760
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5292
It hath alway beene the manner of the world, and that may comfort thee;
It hath always been the manner of the world, and that may Comfort thee;
pn31 vhz av vbn dt n1 pp-f dt n1, cc cst vmb vvi pno21;
(23) sermon (DIV1)
760
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5293
for the world is as the Sea that casts out Pearles, but this is thy comfort, some will gather them up, some know them to bee Pearles,
for the world is as the Sea that Cast out Pearls, but this is thy Comfort, Some will gather them up, Some know them to be Pearls,
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(23) sermon (DIV1)
760
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5294
and prize them so, though the world casts them out as mud, yet the Lord knowes what thou art, The world loves her own, but what is not like themselves, the world cannot love;
and prize them so, though the world Cast them out as mud, yet the Lord knows what thou art, The world loves her own, but what is not like themselves, the world cannot love;
cc vvb pno32 av, cs dt n1 vvz pno32 av p-acp n1, av dt n1 vvz r-crq pns21 vb2r, dt n1 vvz po31 d, p-acp r-crq vbz xx av-j px32, dt n1 vmbx vvi;
(23) sermon (DIV1)
760
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5295
as the Aethiopians picture Angels blacke and Devils white;
as the Ethiopians picture Angels black and Devils white;
c-acp dt njp2 n1 n2 j-jn cc ng1 j-jn;
(23) sermon (DIV1)
760
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5296
so doth the old world, what is blacke like themselves, they reckon beautifull, but they that have the true beauty they honour not,
so does the old world, what is black like themselves, they reckon beautiful, but they that have the true beauty they honour not,
av vdz dt j n1, r-crq vbz j-jn av-j px32, pns32 vvb j, cc-acp pns32 cst vhb dt j n1 pns32 vvb xx,
(23) sermon (DIV1)
760
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5297
because they are not like them.
Because they Are not like them.
c-acp pns32 vbr xx av-j pno32.
(23) sermon (DIV1)
760
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5298
Therefore, if thou findest ill entertainment in the world, thou must know, every New Creature shall have it:
Therefore, if thou Findest ill entertainment in the world, thou must know, every New Creature shall have it:
av, cs pns21 vv2 j-jn n1 p-acp dt n1, pns21 vmb vvi, d j n1 vmb vhi pn31:
(23) sermon (DIV1)
761
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5299
And let me say this of the old world, that are ready to cast shame on the New Creatures, you say you doe it not to the New Creatures, not to them that are religious,
And let me say this of the old world, that Are ready to cast shame on the New Creatures, you say you do it not to the New Creatures, not to them that Are religious,
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(23) sermon (DIV1)
761
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5300
but you doe it to Hypocrites: Let me say thus much to you before I passe this point.
but you do it to Hypocrites: Let me say thus much to you before I pass this point.
cc-acp pn22 vdb pn31 p-acp n2: vvb pno11 vvi av av-d p-acp pn22 c-acp pns11 vvb d n1.
(23) sermon (DIV1)
761
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5301
Those men whom of all others you may thinke not to be New Creatures, may be the best men;
Those men whom of all Others you may think not to be New Creatures, may be the best men;
d n2 r-crq pp-f d n2-jn pn22 vmb vvi xx pc-acp vbi j n2, vmb vbi dt js n2;
(23) sermon (DIV1)
761
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5302
as a Philosopher answered, and it was a wise answer, when an ignorant man asked him, who was an happy man,
as a Philosopher answered, and it was a wise answer, when an ignorant man asked him, who was an happy man,
c-acp dt n1 vvd, cc pn31 vbds dt j n1, c-crq dt j n1 vvd pno31, r-crq vbds dt j n1,
(23) sermon (DIV1)
761
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5303
whereas men reckon Kings and Princes happy men? He answered, Hee that of all others, thou thinkest most happy, may bee most unhappy;
whereas men reckon Kings and Princes happy men? He answered, He that of all Others, thou Thinkest most happy, may be most unhappy;
cs n2 vvb n2 cc n2 j n2? pns31 vvd, pns31 cst pp-f d n2-jn, pns21 vv2 av-ds j, vmb vbi av-ds j;
(23) sermon (DIV1)
761
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5304
and hee whom thou thinkest most unhappy, may be most happy:
and he whom thou Thinkest most unhappy, may be most happy:
cc pns31 ro-crq pns21 vv2 av-ds j, vmb vbi av-ds j:
(23) sermon (DIV1)
761
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5305
So those that be disliked for the most part, are these New Creatures, and those men spoke well of, are of another stocke, like themselves.
So those that be disliked for the most part, Are these New Creatures, and those men spoke well of, Are of Another stock, like themselves.
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(23) sermon (DIV1)
761
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5306
Thirdly, if we must be New Creatures, then pull downe all that is old;
Thirdly, if we must be New Creatures, then pull down all that is old;
ord, cs pns12 vmb vbi j n2, av vvb a-acp d cst vbz j;
(23) sermon (DIV1)
762
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5307
for whatsoever is old must be rejected, a man must in every thing be another man than hee was: for whatsoever is old must be rejected, a man must in every thing be Another man than he was:
p-acp r-crq vbz j vmb vbi vvn, dt n1 vmb p-acp d n1 vbi j-jn n1 cs pns31 vbds:
(23) sermon (DIV1)
762
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5308
So as thou mayest say, I had such a lust, such a disposition, my delight was in such things, such men, such company;
So as thou Mayest say, I had such a lust, such a disposition, my delight was in such things, such men, such company;
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(23) sermon (DIV1)
762
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5309
now I am changed, all is made new.
now I am changed, all is made new.
av pns11 vbm vvn, d vbz vvn j.
(23) sermon (DIV1)
762
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5310
So that thy businesse is to pull downe now, and to build up, that is the businesse of every man to be still plucking downe the old building, whatsoever is old, whatsoever is in thy selfe, in thy old selfe, thou must be emptied off,
So that thy business is to pull down now, and to built up, that is the business of every man to be still plucking down the old building, whatsoever is old, whatsoever is in thy self, in thy old self, thou must be emptied off,
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(23) sermon (DIV1)
762
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5311
and thou must be new, that is, Thou must purge out the old leaven, 1 Cor. 5.7. Purge out the old leaven, for Christ your Passeover is offered:
and thou must be new, that is, Thou must purge out the old leaven, 1 Cor. 5.7. Purge out the old leaven, for christ your Passover is offered:
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(23) sermon (DIV1)
762
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5312
If that was to be done for the shadow, must it not bee done for the substance.
If that was to be done for the shadow, must it not be done for the substance.
cs d vbds pc-acp vbi vdn p-acp dt n1, vmb pn31 xx vbi vdn p-acp dt n1.
(23) sermon (DIV1)
762
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5313
The Apostle presseth it so, Purge out all the old leaven, all must be purged, all old things must bee taken away;
The Apostle Presseth it so, Purge out all the old leaven, all must be purged, all old things must be taken away;
dt n1 vvz pn31 av, vvb av d dt j n1, d vmb vbi vvn, d j n2 vmb vbi vvn av;
(23) sermon (DIV1)
762
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5314
there was a strait charge that they must search their houses, yea, every corner of their cup-boord, not any place should be left unsearched,
there was a strait charge that they must search their houses, yea, every corner of their cupboard, not any place should be left unsearched,
pc-acp vbds dt j n1 cst pns32 vmb vvi po32 n2, uh, d n1 pp-f po32 n1, xx d n1 vmd vbi vvn j,
(23) sermon (DIV1)
762
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5315
and it was to be done exactly, that in the least corner there should be no leaven left:
and it was to be done exactly, that in the least corner there should be no leaven left:
cc pn31 vbds pc-acp vbi vdn av-j, cst p-acp dt ds n1 a-acp vmd vbi dx n1 vvd:
(23) sermon (DIV1)
762
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5316
So thou must search all the corners of thy heart, all the turnings of thy conversation, the old leaven must be purged out of all, out of thy understanding, out of thy tongue, there must be no more thy old speech and language, out of thine eyes, there must be no more wantonnesse;
So thou must search all the corners of thy heart, all the turnings of thy Conversation, the old leaven must be purged out of all, out of thy understanding, out of thy tongue, there must be no more thy old speech and language, out of thine eyes, there must be no more wantonness;
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(23) sermon (DIV1)
762
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5317
out of thine eares, every part of the old man, of the old leaven, must be purged out of the whole Soule, there is no question of that, and of thy body too;
out of thine ears, every part of the old man, of the old leaven, must be purged out of the Whole Soul, there is no question of that, and of thy body too;
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(23) sermon (DIV1)
762
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5318
all the manner of conversation must be holy; all old leaven must be purged out, because it is old leaven;
all the manner of Conversation must be holy; all old leaven must be purged out, Because it is old leaven;
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(23) sermon (DIV1)
762
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5319
and you must keepe the Passeover with that which is new, with new dough, with the New Creature.
and you must keep the Passover with that which is new, with new dough, with the New Creature.
cc pn22 vmb vvi dt np1 p-acp d r-crq vbz j, p-acp j n1, p-acp dt j n1.
(23) sermon (DIV1)
762
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5320
For Sinne is like old leaven, now leaven when it is old is the worst,
For Sin is like old leaven, now leaven when it is old is the worst,
p-acp n1 vbz av-j j n1, av n1 c-crq pn31 vbz j vbz dt js,
(23) sermon (DIV1)
763
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5321
as every thing gets strength from their age, and it is of that nature, that if they doe not purge it out, it will leaven the whole lumpe:
as every thing gets strength from their age, and it is of that nature, that if they do not purge it out, it will leaven the Whole lump:
c-acp d n1 vvz n1 p-acp po32 n1, cc pn31 vbz pp-f d n1, cst cs pns32 vdb xx vvi pn31 av, pn31 vmb n1 dt j-jn n1:
(23) sermon (DIV1)
763
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5322
If there be any jot of leaven left, it shall sower all thy heart. Sinne is like a fretting leprosie that will runne over all;
If there be any jot of leaven left, it shall sour all thy heart. Sin is like a fretting leprosy that will run over all;
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(23) sermon (DIV1)
763
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5323
So leaven is strong, it sowres quickly and speedily.
So leaven is strong, it sours quickly and speedily.
av n1 vbz j, pn31 n2-j av-j cc av-j.
(23) sermon (DIV1)
763
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5324
But, you will say, How shall I doe that, then I shall be free from all sinne? But, you will say, How shall I do that, then I shall be free from all sin?
p-acp, pn22 vmb vvi, q-crq vmb pns11 vdi d, cs pns11 vmb vbi j p-acp d n1?
(23) sermon (DIV1)
764
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5325
The meaning is, thou must dislike all, Sinne must be put out of possession, it must be emptied forth, thou must be in warre with it all, that is, thou must resist all, The meaning is, thou must dislike all, Sin must be put out of possession, it must be emptied forth, thou must be in war with it all, that is, thou must resist all,
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(23) sermon (DIV1)
765
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5326
if any be not purged out, that thou sufferest it to lye quietly without resisting, it will leaven the whole, therefore purge all out.
if any be not purged out, that thou sufferest it to lie quietly without resisting, it will leaven the Whole, Therefore purge all out.
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(23) sermon (DIV1)
765
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5327
But must all the old building bee pulled downe;
But must all the old building be pulled down;
cc-acp vmb d dt j n1 vbi vvn a-acp;
(23) sermon (DIV1)
766
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5328
Is there nothing to be left there? what shall we doe with our naturall dispositions? Is there nothing to be left there? what shall we do with our natural dispositions?
vbz pc-acp pix pc-acp vbi vvn a-acp? q-crq vmb pns12 vdi p-acp po12 j n2?
(23) sermon (DIV1)
766
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5329
You must know, that only the oldnesse is to be taken away, but the nature it selfe is to continue, there is much use of nature, only you must know, grace takes away the obliquity, the oldnesse, the sowrenesse of it,
You must know, that only the oldness is to be taken away, but the nature it self is to continue, there is much use of nature, only you must know, grace Takes away the obliquity, the oldness, the courness of it,
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(23) sermon (DIV1)
767
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5330
and puts a sweetnesse into it.
and puts a sweetness into it.
cc vvz dt n1 p-acp pn31.
(23) sermon (DIV1)
767
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5331
As a ship under saile, the wind is profitable to drive the ship, else it will not goe, all the matter is in the Rudder, that it be turned the right way.
As a ship under sail, the wind is profitable to drive the ship, Else it will not go, all the matter is in the Rudder, that it be turned the right Way.
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(23) sermon (DIV1)
767
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5332
So Nature, the strength of nature, affections, or whatsoever they be, are like the wind to drive the ship, thou mayst retaine them, only godlinesse must sit at the Sterne, the obliquity must be taken away, the nature must be left, thou must so pull downe the old building, that the same materials may be used againe, the naturall affections may continue in thee still,
So Nature, the strength of nature, affections, or whatsoever they be, Are like the wind to drive the ship, thou Mayest retain them, only godliness must fit At the Stern, the obliquity must be taken away, the nature must be left, thou must so pull down the old building, that the same materials may be used again, the natural affections may continue in thee still,
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(23) sermon (DIV1)
767
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5333
but there must be another Auriga, another to drive them, and that is this Newnesse.
but there must be Another Auriga, Another to drive them, and that is this Newness.
cc-acp a-acp vmb vbi j-jn np1, j-jn pc-acp vvi pno32, cc d vbz d n1.
(23) sermon (DIV1)
767
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5334
For example, a man is naturally sad, he may continue this, the oldnes of that is, that it spends it selfe in earthly sorrow and worldly discontent,
For Exampl, a man is naturally sad, he may continue this, the oldness of that is, that it spends it self in earthly sorrow and worldly discontent,
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(23) sermon (DIV1)
768
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5335
when grace comes, when the new man comes, it powres it selfe forth in Prayer, Is any man sad? Let him pray.
when grace comes, when the new man comes, it Powers it self forth in Prayer, Is any man sad? Let him pray.
c-crq n1 vvz, c-crq dt j n1 vvz, pn31 n2 pn31 n1 av p-acp n1, vbz d n1 j? vvb pno31 vvi.
(23) sermon (DIV1)
768
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5336
So it may be thou art naturally merry, grace takes not away this disposition, but whereas before it was spent in vanity;
So it may be thou art naturally merry, grace Takes not away this disposition, but whereas before it was spent in vanity;
av pn31 vmb vbi pns21 vb2r av-j j, n1 vvz xx av d n1, cc-acp cs c-acp pn31 vbds vvn p-acp n1;
(23) sermon (DIV1)
769
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5337
now he that is merry sings Psalmes; Let him that is merry sing Psalmes ;
now he that is merry sings Psalms; Let him that is merry sing Psalms;
av pns31 cst vbz j vvz n2; vvb pno31 cst vbz j vvg n2;
(23) sermon (DIV1)
769
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5338
that is, a mans merrinesse is turned to an holy cheerefulnesse, the dissolutenesse is taken away, but the disposition continues still: Religio est laeta ;
that is, a men merriness is turned to an holy cheerfulness, the dissoluteness is taken away, but the disposition continues still: Religio est Laeta;
d vbz, dt ng1 n1 vbz vvn p-acp dt j n1, dt n1 vbz vvn av, cc-acp dt n1 vvz av: fw-la fw-la fw-la;
(23) sermon (DIV1)
769
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5339
though not, dissoluta. So it may be thou art of a facile nature, before it was to evill, thou wast ready to be drawne away by evill,
though not, dissoluta. So it may be thou art of a facile nature, before it was to evil, thou wast ready to be drawn away by evil,
cs xx, fw-la. av pn31 vmb vbi pns21 vb2r pp-f dt j n1, c-acp pn31 vbds p-acp j-jn, pns21 vbd2s j pc-acp vbi vvn av p-acp j-jn,
(23) sermon (DIV1)
769
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5340
when grace comes, thou must be facile to good.
when grace comes, thou must be facile to good.
c-crq n1 vvz, pns21 vmb vbi j p-acp j.
(23) sermon (DIV1)
769
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5341
It may be thou hast a sturdy disposition, full of metall, and courage, whereas before it was to attempt evill things with much violence,
It may be thou hast a sturdy disposition, full of metal, and courage, whereas before it was to attempt evil things with much violence,
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(23) sermon (DIV1)
769
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5342
now it is set on good enterprizes with as much zeale, so there is nothing to be pulled downe, onely the oldnesse must be taken away ▪ The end of the Fifth Sermon.
now it is Set on good Enterprises with as much zeal, so there is nothing to be pulled down, only the oldness must be taken away ▪ The end of the Fifth Sermon.
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(23) sermon (DIV1)
769
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5343
THE SIXTH SERMON VPON THE NEW CREATVRE. 2 COR. 5.17. Therefore if any man be in Christ, let him be a new Creature.
THE SIXTH SERMON UPON THE NEW CREATURE. 2 COR. 5.17. Therefore if any man be in christ, let him be a new Creature.
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(24) sermon (DIV1)
769
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5344
AGaine, if wee must be New Creatures, if that must be the condition of every man to have another new man begun in him;
Again, if we must be New Creatures, if that must be the condition of every man to have Another new man begun in him;
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(24) sermon (DIV1)
771
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5345
then wonder not at the unevennesse which is found in the lives of the best of the Saints.
then wonder not At the unevenness which is found in the lives of the best of the Saints.
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771
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5346
For, if there be something new, and something old, (as there is) there must needs be an unevennesse,
For, if there be something new, and something old, (as there is) there must needs be an unevenness,
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(24) sermon (DIV1)
771
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5347
as where there be two contrary Principles, moving two contrary wayes, the body must needs bee moved with some unevennesse, and unequality:
as where there be two contrary Principles, moving two contrary ways, the body must needs be moved with Some unevenness, and unequality:
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(24) sermon (DIV1)
771
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5348
therefore be not discouraged, for that you are not perfect in all things, you have something new in you, and something old;
Therefore be not discouraged, for that you Are not perfect in all things, you have something new in you, and something old;
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(24) sermon (DIV1)
771
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5349
only take heed you be not mistaken in it.
only take heed you be not mistaken in it.
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771
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5350
For there is a great difference betweene the unevennesse befalling the Saints, which are New Creatures,
For there is a great difference between the unevenness befalling the Saints, which Are New Creatures,
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(24) sermon (DIV1)
771
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5351
and the unevennesse in the wayes of the wicked, there is a great difference betweene the failings that they are subject to, who are upright hearted,
and the unevenness in the ways of the wicked, there is a great difference between the failings that they Are Subject to, who Are upright hearted,
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(24) sermon (DIV1)
771
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5352
and betweene the failings of them that are rotten and not sound at heart. You will aske, how I shall know the difference? This is the difference:
and between the failings of them that Are rotten and not found At heart. You will ask, how I shall know the difference? This is the difference:
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(24) sermon (DIV1)
771
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5353
There be some men whom Saint Iames complaines of in his first Chapter, that are unstable in all their wayes, There be Some men whom Saint James complains of in his First Chapter, that Are unstable in all their ways,
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(24) sermon (DIV1)
774
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5354
and in the sixt Chapter of Saint Matthew, that have not a single eye: If the eye be single, all the body is light;
and in the sixt Chapter of Saint Matthew, that have not a single eye: If the eye be single, all the body is Light;
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(24) sermon (DIV1)
774
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5355
but if the eye bee double, all the body is full of darknesse: but if the eye be double, all the body is full of darkness:
cc-acp cs dt n1 vbi j-jn, d dt n1 vbz j pp-f n1:
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774
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5356
That is, there are causes why men walke unevenly, one is because they are as in bivio, hey know not which way to choose, they are yet in doubt what to pitch on;
That is, there Are Causes why men walk unevenly, one is Because they Are as in Bivio, heigh know not which Way to choose, they Are yet in doubt what to pitch on;
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(24) sermon (DIV1)
774
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5357
as a man standing betweene two objects, and not knowing which way to choose, but sometimes will be with one, sometimes with the other, according as his different temper guides him, he will not pitch resolutely on either:
as a man standing between two objects, and not knowing which Way to choose, but sometime will be with one, sometime with the other, according as his different temper guides him, he will not pitch resolutely on either:
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774
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5358
So it is a double eye, because of the objects; it looks on two objects, now on one, and now on another;
So it is a double eye, Because of the objects; it looks on two objects, now on one, and now on Another;
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(24) sermon (DIV1)
774
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5359
now it is carried this way, now that way. This is a thing every where condemned in the Scripture;
now it is carried this Way, now that Way. This is a thing every where condemned in the Scripture;
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(24) sermon (DIV1)
774
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5360
but there is difference betweene this and a single eye, that hath one object, that hath chosen God for his God,
but there is difference between this and a single eye, that hath one Object, that hath chosen God for his God,
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774
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5361
but followes him with much weaknesse, with much imperfectnesse; this man hath a single eye, and hath pitched on God;
but follows him with much weakness, with much imperfectness; this man hath a single eye, and hath pitched on God;
cc-acp vvz pno31 p-acp d n1, p-acp d n1; d n1 vhz dt j n1, cc vhz vvn p-acp np1;
(24) sermon (DIV1)
774
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5362
another hath two things in his eye, One thing I doe desire, saith David, and one thing will I seeke for, &c. And I have chosen to runne the way of thy Commandements.
Another hath two things in his eye, One thing I do desire, Says David, and one thing will I seek for, etc. And I have chosen to run the Way of thy commandments.
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774
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5363
So all the Saints, one thing they desire which they pitch on, they have resolved to serve God with a perfect heart;
So all the Saints, one thing they desire which they pitch on, they have resolved to serve God with a perfect heart;
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774
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5364
another man is unresolved and knowes not which to choose, therefore is to and fro, off and on,
Another man is unresolved and knows not which to choose, Therefore is to and from, off and on,
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774
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5365
now very forward, and then backward, religious in a good mood, and then off againe.
now very forward, and then backward, religious in a good mood, and then off again.
av av av-j, cc av av-j, j p-acp dt j n1, cc av a-acp av.
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774
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5366
This you must take heed of, for here you ought to be discouraged, this is not our meaning when we say you must not be discouraged for your unevennesse.
This you must take heed of, for Here you ought to be discouraged, this is not our meaning when we say you must not be discouraged for your unevenness.
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774
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5367
But how shall I know it, a little further?
But how shall I know it, a little further?
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775
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5368
By this, if your eye be single, that you have chosen that one way, that you have pitched on it, that you bee more than in Aequilibrio, where the ballances hang even, you shall know it by this, the fa•lings of the Saints are never in that degree that theirs are, that have not sound hearts, that is, such a man though he serve God for a fit,
By this, if your eye be single, that you have chosen that one Way, that you have pitched on it, that you be more than in Equilibrium, where the balances hang even, you shall know it by this, the fa•lings of the Saints Are never in that degree that theirs Are, that have not found hearts, that is, such a man though he serve God for a fit,
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776
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5369
yet when he is off again, he is like a man in a maske, he is no more the same man he was,
yet when he is off again, he is like a man in a mask, he is no more the same man he was,
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776
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5370
but there is a broad alteration betweene what he was before, and what he is now.
but there is a broad alteration between what he was before, and what he is now.
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776
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5371
The Saints in their worst state have a tincture of holinesse, a threed of skarlet runs thorow their whole lives,
The Saints in their worst state have a tincture of holiness, a thread of scarlet runs thorough their Whole lives,
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776
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5372
after they are once changed, they never fall in that degree, they have a seed in them that will never let them goe so farre.
After they Are once changed, they never fallen in that degree, they have a seed in them that will never let them go so Far.
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(24) sermon (DIV1)
776
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5373
But, you will say, this is a notion, how shall we see it by experience? But, you will say, this is a notion, how shall we see it by experience?
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(24) sermon (DIV1)
777
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5374
Thus they never lye so long when they fall into a sinne, they are not well, Thus they never lie so long when they fallen into a sin, they Are not well,
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(24) sermon (DIV1)
778
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5375
and they shew it by resisting againe, they cannot continue in it:
and they show it by resisting again, they cannot continue in it:
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778
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5376
for there is a certaine reluctance against it, that raises them againe, they fall sometimes into ill company, sometimes into wayes of wickednesse, sometimes into deadnesse of spirit;
for there is a certain reluctance against it, that raises them again, they fallen sometime into ill company, sometime into ways of wickedness, sometime into deadness of Spirit;
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(24) sermon (DIV1)
778
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5377
but they are not content with this, they are like men out of their owne element.
but they Are not content with this, they Are like men out of their own element.
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778
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5378
Another man for the fits of his religion is out of his element, and is never well till he be setled in his owne Center againe:
another man for the fits of his Religion is out of his element, and is never well till he be settled in his own Centre again:
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(24) sermon (DIV1)
778
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5379
you see it by Saul, Saul had very good fits when he persecuted David, surely he was in good earnest when he said, he would do it no more,
you see it by Saul, Saul had very good fits when he persecuted David, surely he was in good earnest when he said, he would do it no more,
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(24) sermon (DIV1)
778
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5380
and David was more righteous than he, he wept, and his heart melted, but he was sicke of it, he was out of his element.
and David was more righteous than he, he wept, and his heart melted, but he was sick of it, he was out of his element.
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778
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5381
The Saints have certaine fits, but they are sicke of sinne, the other are sicke of the goodnesse and godlinesse which they have,
The Saints have certain fits, but they Are sick of sin, the other Are sick of the Goodness and godliness which they have,
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(24) sermon (DIV1)
778
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5382
and are never well, till they bee set at liberty againe, that they may walke againe in their old wayes,
and Are never well, till they be Set At liberty again, that they may walk again in their old ways,
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778
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5383
so there is great difference in their degrees.
so there is great difference in their Degrees.
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778
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5384
Againe, such a man, saith Saint Iames, is unstable in all his wayes, that is, a man whose heart is upright, there is some inequability to be found in his life, some unevennesse,
Again, such a man, Says Saint James, is unstable in all his ways, that is, a man whose heart is upright, there is Some inequability to be found in his life, Some unevenness,
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779
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5385
yet it is but now and then, and by accident as it were, because the graces hee hath bee true,
yet it is but now and then, and by accident as it were, Because the graces he hath bee true,
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(24) sermon (DIV1)
779
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5386
and good, and though sometimes he falls, it is but by accident. Take a true drugge, and a false and counterfeit drugge;
and good, and though sometime he falls, it is but by accident. Take a true drug, and a false and counterfeit drug;
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779
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5387
when ever you will put a false drug to triall, it will not worke.
when ever you will put a false drug to trial, it will not work.
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779
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5388
Take a drugge that the Apothecary gives you, it may have the colour and smell of a true one, it may be you cannot tell how to find it out,
Take a drug that the Apothecary gives you, it may have the colour and smell of a true one, it may be you cannot tell how to find it out,
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(24) sermon (DIV1)
779
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5389
but in working you may, if it be false it workes not:
but in working you may, if it be false it works not:
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779
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5390
So take a Bow that is rotten, draw an arrow to the head, and it is sure to breake;
So take a Bow that is rotten, draw an arrow to the head, and it is sure to break;
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779
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5391
this similitude the Scripture useth, They started aside like a broken Bow, that is, when I put you to triall, you fly backe, for you are rotten:
this similitude the Scripture uses, They started aside like a broken Bow, that is, when I put you to trial, you fly back, for you Are rotten:
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779
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5392
So those that are not sound, it is not their stability that makes them goe on in the wayes of God for a time,
So those that Are not found, it is not their stability that makes them go on in the ways of God for a time,
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779
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5393
but want of temptation to put them to it. Put Iudas to it, put Saul to it, and you shall quickly find them:
but want of temptation to put them to it. Put Iudas to it, put Saul to it, and you shall quickly find them:
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779
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5394
But take a true drugge, ordinarily it workes well, but by accident it may not worke:
But take a true drug, ordinarily it works well, but by accident it may not work:
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779
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5395
A good Bow may be broken, by accident; so a grace that is true and right, may sometimes faile of working.
A good Bow may be broken, by accident; so a grace that is true and right, may sometime fail of working.
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779
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5396
I cannot better expresse it, than by this similitude:
I cannot better express it, than by this similitude:
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779
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5397
Take a ship bound to a certaine Haven, it pitches there, the Compasse is set the right way,
Take a ship bound to a certain Haven, it pitches there, the Compass is Set the right Way,
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779
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5398
but it may bee carried away by crosse winds, yet there is a certaine Haven which it tends to:
but it may be carried away by cross winds, yet there is a certain Haven which it tends to:
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779
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5399
So there is a certaine Haven, which all the Saints of God goe to, howsoever they are transported by temptations and lusts,
So there is a certain Haven, which all the Saints of God go to, howsoever they Are transported by temptations and Lustiest,
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779
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5400
yet the Compasse stands the right way:
yet the Compass Stands the right Way:
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779
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5401
Another is carried aside by uncertaine winds, (for that is a Scripture similitude) that is, there is the wind of a good mood carrying them towards God, let them bee turned, they goe another way, they are not bound to a certaine Haven, they are not pitcht, the others are carried aside by accident, sometimes they mistake the way, sometimes they fall,
another is carried aside by uncertain winds, (for that is a Scripture similitude) that is, there is the wind of a good mood carrying them towards God, let them be turned, they go Another Way, they Are not bound to a certain Haven, they Are not pitched, the Others Are carried aside by accident, sometime they mistake the Way, sometime they fallen,
n-jn vbz vvn av p-acp j n2, (c-acp d vbz dt n1 n1) cst vbz, pc-acp vbz dt n1 pp-f dt j n1 vvg pno32 p-acp np1, vvb pno32 vbi vvn, pns32 vvb j-jn n1, pns32 vbr xx vvn p-acp dt j n1, pns32 vbr xx vvn, dt n2-jn vbr vvn av p-acp n1, av pns32 vvb dt n1, av pns32 vvb,
(24) sermon (DIV1)
779
Image 230
5402
and slip in the way, but that is their journey they travell to heaven. Last of all, those that are uneven;
and slip in the Way, but that is their journey they travel to heaven. Last of all, those that Are uneven;
cc vvi p-acp dt n1, cc-acp cst vbz po32 n1 pns32 vvb p-acp n1. ord pp-f d, d cst vbr j;
(24) sermon (DIV1)
779
Image 230
5403
out of falsenesse of heart, and not weaknesse of grace, they never bring forth fruit.
out of falseness of heart, and not weakness of grace, they never bring forth fruit.
av pp-f n1 pp-f n1, cc xx n1 pp-f n1, pns32 av-x vvb av n1.
(24) sermon (DIV1)
780
Image 230
5404
I finde that to be the Scriptures Rule in the eight Chapter of Saint Luke, in the Parable of the Seed, you shall see, it is said of the three grounds, which went furthest of the three, that it brought not forth fruit;
I find that to be the Scriptures Rule in the eight Chapter of Saint Lycia, in the Parable of the Seed, you shall see, it is said of the three grounds, which went furthest of the three, that it brought not forth fruit;
pns11 vvb cst pc-acp vbi dt n2 vvb p-acp dt crd n1 pp-f n1 av, p-acp dt n1 pp-f dt n1, pn22 vmb vvi, pn31 vbz vvn pp-f dt crd n2, r-crq vvd js pp-f dt crd, cst pn31 vvd xx av n1;
(24) sermon (DIV1)
780
Image 230
5405
for the thornes grew up, that is, the world and the pleasures of divers lusts, and choaked it;
for the thorns grew up, that is, the world and the pleasures of diverse Lustiest, and choked it;
p-acp dt n2 vvd a-acp, cst vbz, dt n1 cc dt n2 pp-f j n2, cc vvn pn31;
(24) sermon (DIV1)
780
Image 230
5406
so these men bring not forth fruit.
so these men bring not forth fruit.
av d n2 vvb xx av n1.
(24) sermon (DIV1)
780
Image 230
5407
But, you will say, they doe bring forth fruit, doe they not do many actions in good moods? may not an hypocrite goe farre? may he not have many blossomes? But, you will say, they do bring forth fruit, do they not do many actions in good moods? may not an hypocrite go Far? may he not have many blossoms?
p-acp, pn22 vmb vvi, pns32 vdb vvi av n1, vdb pns32 xx vdi d n2 p-acp j n2? vmb xx dt n1 vvb av-j? vmb pns31 xx vhi d n2?
(24) sermon (DIV1)
781
Image 230
5408
Yes, but they are but blossomes, there is something greene, but they are but blades, the corne never comes to earing, that is, they are never ripe: Yes, but they Are but blossoms, there is something green, but they Are but blades, the corn never comes to earing, that is, they Are never ripe:
uh, cc-acp pns32 vbr p-acp n2, pc-acp vbz pi n-jn, cc-acp pns32 vbr p-acp n2, dt n1 av-x vvz p-acp n-vvg, cst vbz, pns32 vbr av-x j:
(24) sermon (DIV1)
782
Image 230
5409
now a thing must be ripe before it can be called good fruit, they never bring forth ripe fruit, that is, fruit indeed;
now a thing must be ripe before it can be called good fruit, they never bring forth ripe fruit, that is, fruit indeed;
av dt n1 vmb vbi j p-acp pn31 vmb vbi vvn j n1, pns32 av-x vvb av j n1, cst vbz, n1 av;
(24) sermon (DIV1)
782
Image 230
5410
they bring forth sowre grapes, Esay 5. I did thus and thus to my Vineyard, and it brought forth wilde grapes;
they bring forth sour grapes, Isaiah 5. I did thus and thus to my Vineyard, and it brought forth wild grapes;
pns32 vvb av j n2, np1 crd pns11 vdd av cc av p-acp po11 n1, cc pn31 vvd av j n2;
(24) sermon (DIV1)
782
Image 230
5411
it may be, to mens seeming they be as good as any, they may looke as well as the best,
it may be, to men's seeming they be as good as any, they may look as well as the best,
pn31 vmb vbi, p-acp ng2 vvg pns32 vbb a-acp j c-acp d, pns32 vmb vvi c-acp av c-acp dt js,
(24) sermon (DIV1)
782
Image 230
5412
but taste them and they are sowrest, there is not any fruit, that is only the property of the last ground, to bring forth fruit with patience.
but taste them and they Are sourest, there is not any fruit, that is only the property of the last ground, to bring forth fruit with patience.
cc-acp vvb pno32 cc pns32 vbr js, pc-acp vbz xx d n1, cst vbz av-j dt n1 pp-f dt ord n1, pc-acp vvi av n1 p-acp n1.
(24) sermon (DIV1)
782
Image 230
5413
Now it is true of all the Saints, though they bee weake, yet they bring forth fruit,
Now it is true of all the Saints, though they be weak, yet they bring forth fruit,
av pn31 vbz j pp-f d dt n2, cs pns32 vbb j, av pns32 vvb av n1,
(24) sermon (DIV1)
782
Image 230
5414
and true, and ripe, and pleasant fruit, such as God delights to eat of;
and true, and ripe, and pleasant fruit, such as God delights to eat of;
cc j, cc j, cc j n1, d c-acp np1 vvz pc-acp vvi pp-f;
(24) sermon (DIV1)
782
Image 230
5415
Come let us walke in the Garden, and gather some fruit, as in Cant. The other bring not forth fruit.Come let us walk in the Garden, and gather Some fruit, as in Cant The other bring not forth fruit.
vvb vvb pno12 vvi p-acp dt n1, cc vvi d n1, a-acp p-acp np1 dt n-jn vvb xx av n1.
(24) sermon (DIV1)
782
Image 230
5416
Take the best action they doe, being rightly examined, it is not good, there is something there that marres it;
Take the best actium they do, being rightly examined, it is not good, there is something there that mars it;
vvb dt js n1 pns32 vdb, vbg av-jn vvn, pn31 vbz xx j, pc-acp vbz pi a-acp cst vvz pn31;
(24) sermon (DIV1)
782
Image 230
5417
and God sees this, they may be very faire in the eye of man, but they are abominable in Gods sight.
and God sees this, they may be very fair in the eye of man, but they Are abominable in God's sighed.
cc np1 vvz d, pns32 vmb vbi av j p-acp dt n1 pp-f n1, cc-acp pns32 vbr j p-acp ng1 n1.
(24) sermon (DIV1)
782
Image 230
5418
Therefore, if thou have a New nature, be not discouraged for thy unevennesse, which the best of the Saints are liable to.
Therefore, if thou have a New nature, be not discouraged for thy unevenness, which the best of the Saints Are liable to.
av, cs pns21 vhb dt j n1, vbb xx vvn p-acp po21 n1, r-crq dt js pp-f dt n2 vbr j p-acp.
(24) sermon (DIV1)
782
Image 230
5419
Againe, this is another Consectary from this point, and we may put these two together, because they are two Branches comming from the same Root:
Again, this is Another Consectary from this point, and we may put these two together, Because they Are two Branches coming from the same Root:
av, d vbz j-jn n1 p-acp d n1, cc pns12 vmb vvi d crd av, c-acp pns32 vbr crd n2 vvg p-acp dt d n1:
(24) sermon (DIV1)
783
Image 230
5420
If there be another new Nature put into us, then expect a combate; for certainly new and old will not agree together;
If there be Another new Nature put into us, then expect a combat; for Certainly new and old will not agree together;
cs pc-acp vbi j-jn j n1 vvn p-acp pno12, av vvb dt n1; c-acp av-j j cc j vmb xx vvi av;
(24) sermon (DIV1)
783
Image 230
5421
you cannot put two contraries together, but there must needs be a fighting, there must be a contention:
you cannot put two contraries together, but there must needs be a fighting, there must be a contention:
pn22 vmbx vvi crd n2-jn av, cc-acp a-acp vmb av vbi dt j-vvg, pc-acp vmb vbi dt n1:
(24) sermon (DIV1)
783
Image 230
5422
therefore expect that, and know you are not right; there is no new Nature there, except you finde such a controversie within.
Therefore expect that, and know you Are not right; there is no new Nature there, except you find such a controversy within.
av vvb d, cc vvb pn22 vbr xx j-jn; pc-acp vbz dx j n1 a-acp, c-acp pn22 vvb d dt n1 a-acp.
(24) sermon (DIV1)
783
Image 230
5423
But, you will say, this is not so sure a signe, for before this I found many a combate;
But, you will say, this is not so sure a Signen, for before this I found many a combat;
p-acp, pn22 vmb vvi, d vbz xx av j dt n1, c-acp p-acp d pns11 vvd d dt n1;
(24) sermon (DIV1)
784
Image 230
5424
and doe not Heathen men expresse what reluctance they have had? Have not civill men, carnall men, and do not Heathen men express what reluctance they have had? Have not civil men, carnal men,
cc vdb xx j-jn n2 vvi r-crq n1 pns32 vhb vhn? vhb xx j n2, j n2,
(24) sermon (DIV1)
784
Image 230
5425
and men ignorant of the wayes of God, a great conflict many times, betweene the conscience checking them within,
and men ignorant of the ways of God, a great conflict many times, between the conscience checking them within,
cc n2 j pp-f dt n2 pp-f np1, dt j n1 d n2, p-acp dt n1 vvg pno32 a-acp,
(24) sermon (DIV1)
784
Image 230
5426
and the actions they doe?
and the actions they do?
cc dt n2 pns32 vdb?
(24) sermon (DIV1)
784
Image 230
5427
I answer, It is true, but there is a great difference betweene the Combate, that is, betweene the New Nature, I answer, It is true, but there is a great difference between the Combat, that is, between the New Nature,
pns11 vvb, pn31 vbz j, cc-acp pc-acp vbz dt j n1 p-acp dt n1, cst vbz, p-acp dt j n1,
(24) sermon (DIV1)
785
Image 230
5428
and the remainders of the old, and betweene the naturall conscience, those glimmerings, those sparkes, those good desires which even they may have that are not sanctified,
and the remainders of the old, and between the natural conscience, those glimmerings, those sparks, those good Desires which even they may have that Are not sanctified,
cc dt n2 pp-f dt j, cc p-acp dt j n1, d n2, d n2, d j n2 r-crq av pns32 vmb vhi d vbr xx vvn,
(24) sermon (DIV1)
785
Image 230
5429
for you shall finde all these differences.
for you shall find all these differences.
c-acp pn22 vmb vvi d d n2.
(24) sermon (DIV1)
785
Image 230
5430
First, in them that are sound, there is alia sedes belli, there is another seat of the warre:
First, in them that Are found, there is Alias sedes Belli, there is Another seat of the war:
ord, p-acp pno32 cst vbr j, pc-acp vbz fw-la fw-la fw-it, a-acp vbz j-jn n1 pp-f dt n1:
(24) sermon (DIV1)
786
Image 230
5431
for where before it was in the conscience, it is now throughout the whole soule, there is a difference in the Subject, every faculty is set against it selfe;
for where before it was in the conscience, it is now throughout the Whole soul, there is a difference in the Subject, every faculty is Set against it self;
c-acp c-crq c-acp pn31 vbds p-acp dt n1, pn31 vbz av p-acp dt j-jn n1, pc-acp vbz dt n1 p-acp dt j-jn, d n1 vbz vvn p-acp pn31 n1;
(24) sermon (DIV1)
786
Image 230
5432
because before, the light was shut up within the walls of conscience, but it was not shed into the whole soule, it lay glowing as a Sparke there,
Because before, the Light was shut up within the walls of conscience, but it was not shed into the Whole soul, it lay glowing as a Spark there,
c-acp a-acp, dt n1 vbds vvn a-acp p-acp dt n2 pp-f n1, cc-acp pn31 vbds xx vvn p-acp dt j-jn n1, pn31 vvd vvg p-acp dt n1 a-acp,
(24) sermon (DIV1)
786
Image 230
5433
but it was imprisoned, you imprisoned the truth, and would let it goe no further;
but it was imprisoned, you imprisoned the truth, and would let it go no further;
cc-acp pn31 vbds vvn, pn22 vvd dt n1, cc vmd vvi pn31 vvi av-dx av-jc;
(24) sermon (DIV1)
786
Image 230
5434
but now it sheeds into the soule, what the understanding knowes, is infused into the will, and all the affections;
but now it sheeds into the soul, what the understanding knows, is infused into the will, and all the affections;
cc-acp av pn31 vvz p-acp dt n1, r-crq dt n1 vvz, vbz vvn p-acp dt n1, cc d dt n2;
(24) sermon (DIV1)
786
Image 230
5435
so there is a generall change, and when the change is generall, the combate must needs be generall;
so there is a general change, and when the change is general, the combat must needs be general;
av a-acp vbz dt j n1, cc c-crq dt n1 vbz j, dt n1 vmb av vbi j;
(24) sermon (DIV1)
786
Image 230
5436
the combate must now be in every part, whereas before it was but in one.
the combat must now be in every part, whereas before it was but in one.
dt n1 vmb av vbi p-acp d n1, cs a-acp pn31 vbds cc-acp p-acp crd.
(24) sermon (DIV1)
786
Image 230
5437
Againe, there is a difference in successe, for in the contention betweene the conscience and the rest of the soule, the conscience still loses,
Again, there is a difference in success, for in the contention between the conscience and the rest of the soul, the conscience still loses,
av, pc-acp vbz dt n1 p-acp n1, c-acp p-acp dt n1 p-acp dt n1 cc dt n1 pp-f dt n1, dt n1 av vvz,
(24) sermon (DIV1)
787
Image 230
5438
and the other gets the victory: But in the other, alwayes the new man prevailes; The House of David prevailes against the House of Saul:
and the other gets the victory: But in the other, always the new man prevails; The House of David prevails against the House of Saul:
cc dt n-jn vvz dt n1: cc-acp p-acp dt n-jn, av dt j n1 vvz; dt n1 pp-f np1 vvz p-acp dt n1 pp-f np1:
(24) sermon (DIV1)
787
Image 230
5439
There must needs be warres betweene two contraries, but the House of David growes stronger:
There must needs be wars between two contraries, but the House of David grows Stronger:
a-acp vmb av vbi n2 p-acp crd n2-jn, cc-acp dt n1 pp-f np1 vvz jc:
(24) sermon (DIV1)
787
Image 230
5440
So, by which our Divines use to resembe this, Iacob got the better in the end:
So, by which our Divines use to resembe this, Iacob god the better in the end:
av, p-acp r-crq po12 n2-jn vvi p-acp vvb d, np1 vvd dt jc p-acp dt n1:
(24) sermon (DIV1)
787
Image 230
5441
So there is a different successe, the new man out-wrestles the flesh.
So there is a different success, the new man out-wrestles the Flesh.
av pc-acp vbz dt j n1, dt j n1 j dt n1.
(24) sermon (DIV1)
787
Image 230
5442
Sometimes a man is foiled, but we doe not say a man hath lost the battell because he hath a wound,
Sometime a man is foiled, but we do not say a man hath lost the battle Because he hath a wound,
av dt n1 vbz vvn, cc-acp pns12 vdb xx vvi dt n1 vhz vvn dt n1 c-acp pns31 vhz dt n1,
(24) sermon (DIV1)
787
Image 230
5443
or a foile, or hath beene beaten backe a little, he hath got the victory that wins it in the end,
or a foil, or hath been beaten back a little, he hath god the victory that wins it in the end,
cc dt n1, cc vhz vbn vvn av dt j, pns31 vhz vvn dt n1 cst vvz pn31 p-acp dt n1,
(24) sermon (DIV1)
787
Image 230
5444
and that is the case of all the Saints. Thirdly, there is difference in the object about which the controversie is.
and that is the case of all the Saints. Thirdly, there is difference in the Object about which the controversy is.
cc d vbz dt n1 pp-f d dt n2. ord, pc-acp vbz n1 p-acp dt n1 p-acp r-crq dt n1 vbz.
(24) sermon (DIV1)
787
Image 230
5445
The common nature hath but a common light, therefore sees but grosse sinnes, as our eyes see only starres of a greater magnitude,
The Common nature hath but a Common Light, Therefore sees but gross Sins, as our eyes see only Stars of a greater magnitude,
dt j n1 vhz p-acp dt j n1, av vvz p-acp j n2, c-acp po12 n2 vvb av-j n2 pp-f dt jc n1,
(24) sermon (DIV1)
788
Image 230
5446
when a man hath a glimmering light, things that be great and conspicuous he discernes, that is all he doth.
when a man hath a glimmering Light, things that be great and conspicuous he discerns, that is all he does.
c-crq dt n1 vhz dt j-vvg n1, n2 cst vbb j cc j pns31 vvz, cst vbz d pns31 vdz.
(24) sermon (DIV1)
788
Image 230
5447
A naturall mans contention is about sinnes of a great nature, because light goes no further;
A natural men contention is about Sins of a great nature, Because Light Goes no further;
dt j ng1 n1 vbz p-acp n2 pp-f dt j n1, c-acp n1 vvz av-dx av-jc;
(24) sermon (DIV1)
788
Image 230
5448
but in them that be sanctified, a cleare light come into the house, and shines as thorow a glasse in a cleare day, where you doe not onely see the great heapes of dirt and dust, but the smallest mote;
but in them that be sanctified, a clear Light come into the house, and shines as thorough a glass in a clear day, where you do not only see the great heaps of dirt and dust, but the Smallest mote;
cc-acp p-acp pno32 cst vbb vvn, dt j n1 vvn p-acp dt n1, cc vvz a-acp p-acp dt n1 p-acp dt j n1, c-crq pn22 vdb xx av-j vvi dt j n2 pp-f n1 cc n1, cc-acp dt js n1;
(24) sermon (DIV1)
788
Image 230
5449
the others doe not see the moathes, because they have not that peculiar light, therefore they are never troubled about motes:
the Others do not see the moths, Because they have not that peculiar Light, Therefore they Are never troubled about motes:
dt n2-jn vdb xx vvi dt n2, c-acp pns32 vhb xx d j n1, av pns32 vbr av-x vvn p-acp n2:
(24) sermon (DIV1)
788
Image 230
5450
So the contention differs in the object;
So the contention differs in the Object;
av dt n1 vvz p-acp dt n1;
(24) sermon (DIV1)
788
Image 230
5451
the Saints contention is about small things, about the very manner of doing holy duties, about the inward turnings of the affections, about the sanctifiednesse of them about ill thoughts, they have a peculiar light;
the Saints contention is about small things, about the very manner of doing holy duties, about the inward turnings of the affections, about the sanctifiednesse of them about ill thoughts, they have a peculiar Light;
dt ng1 n1 vbz a-acp j n2, p-acp dt j n1 pp-f vdg j n2, p-acp dt j n2-vvg pp-f dt n2, p-acp dt n1 pp-f pno32 p-acp j-jn n2, pns32 vhb dt j n1;
(24) sermon (DIV1)
788
Image 230
5452
this doth not put out common light, but makes you see more than you did before;
this does not put out Common Light, but makes you see more than you did before;
d vdz xx vvi av j n1, cc-acp vvz pn22 vvb av-dc cs pn22 vdd a-acp;
(24) sermon (DIV1)
788
Image 230
5453
there be many hundred sinnes now, which you never saw to be sinnes before.
there be many hundred Sins now, which you never saw to be Sins before.
pc-acp vbi d crd n2 av, r-crq pn22 av-x vvd pc-acp vbi n2 p-acp.
(24) sermon (DIV1)
788
Image 230
5454
Had not Paul a new light? Before, he had not considered that lust was sinne, but afterwards he knew it:
Had not Paul a new Light? Before, he had not considered that lust was sin, but afterwards he knew it:
vhd xx np1 dt j n1? p-acp, pns31 vhd xx vvn d n1 vbds n1, cc-acp av pns31 vvd pn31:
(24) sermon (DIV1)
788
Image 230
5455
In the Saints, the affections wherewith they performe holy duties, yea, their affection to their ill affections, the controversie is about that.
In the Saints, the affections wherewith they perform holy duties, yea, their affection to their ill affections, the controversy is about that.
p-acp dt n2, dt n2 c-crq pns32 vvb j n2, uh, po32 n1 p-acp po32 j-jn n2, dt n1 vbz p-acp d.
(24) sermon (DIV1)
788
Image 230
5456
Last of all, there is difference in the continuance;
Last of all, there is difference in the Continuance;
ord pp-f d, pc-acp vbz n1 p-acp dt n1;
(24) sermon (DIV1)
789
Image 230
5457
this contention of the naturall conscience lasts, but for a time, but it being betweene the old Nature,
this contention of the natural conscience lasts, but for a time, but it being between the old Nature,
d n1 pp-f dt j n1 vvz, cc-acp p-acp dt n1, cc-acp pn31 vbg p-acp dt j n1,
(24) sermon (DIV1)
789
Image 230
5458
and new, it continues to the end, it is never given over, others may be in controversie for a fit,
and new, it continues to the end, it is never given over, Others may be in controversy for a fit,
cc j, pn31 vvz p-acp dt n1, pn31 vbz av vvn a-acp, n2-jn vmb vbi p-acp n1 p-acp dt j,
(24) sermon (DIV1)
789
Image 230
5459
but hold not out, because the cause of controversie continues not, it is worne out and overcome,
but hold not out, Because the cause of controversy continues not, it is worn out and overcome,
cc-acp vvb xx av, c-acp dt n1 pp-f n1 vvz xx, pn31 vbz vvn av cc vvn,
(24) sermon (DIV1)
789
Image 230
5460
but in a new Nature, when it begins it lasts for ever, there is no end:
but in a new Nature, when it begins it lasts for ever, there is no end:
cc-acp p-acp dt j n1, c-crq pn31 vvz pn31 vvz p-acp av, pc-acp vbz dx n1:
(24) sermon (DIV1)
789
Image 230
5461
So you see there is difference. If then you have new Natures, expect a combate;
So you see there is difference. If then you have new Nature's, expect a combat;
av pn22 vvb pc-acp vbz n1. cs av pn22 vhb j n2, vvb dt n1;
(24) sermon (DIV1)
789
Image 230
5462
yea, so as if you have it not, be sure there is no new Nature there.
yea, so as if you have it not, be sure there is no new Nature there.
uh, av c-acp cs pn22 vhb pn31 xx, vbb j pc-acp vbz dx j n1 a-acp.
(24) sermon (DIV1)
789
Image 230
5463
The sixth Consectary, that I will deliver to you, is, that if you must be New,
The sixth Consectary, that I will deliver to you, is, that if you must be New,
dt ord n1, cst pns11 vmb vvi p-acp pn22, vbz, cst cs pn22 vmb vbi j,
(24) sermon (DIV1)
790
Image 230
5464
then let it not seeme strange to you, though you finde a little aukednesse in the waies of godlinesse at the first;
then let it not seem strange to you, though you find a little aukednesse in the ways of godliness At the First;
av vvb pn31 xx vvi j p-acp pn22, cs pn22 vvb dt j n1 p-acp dt n2 pp-f n1 p-acp dt ord;
(24) sermon (DIV1)
790
Image 230
5465
for new things are a little troublesome, sudden changes are so, when the thing is New. Be not discouraged, it is that you must expect,
for new things Are a little troublesome, sudden changes Are so, when the thing is New. Be not discouraged, it is that you must expect,
p-acp j n2 vbr dt j j, j n2 vbr av, c-crq dt n1 vbz np1 vbb xx vvn, pn31 vbz cst pn22 vmb vvi,
(24) sermon (DIV1)
790
Image 230
5466
and remember that custome will make it pleasant, when you are used to it a little.
and Remember that custom will make it pleasant, when you Are used to it a little.
cc vvb d n1 vmb vvi pn31 j, c-crq pn22 vbr vvn p-acp pn31 dt j.
(24) sermon (DIV1)
790
Image 230
5467
Therefore complaine not, lay not aside the Armour of God, because it is a little heavie and ungainsome at the first;
Therefore complain not, lay not aside the Armour of God, Because it is a little heavy and ungainsome At the First;
av vvb xx, vvb xx av dt n1 pp-f np1, c-acp pn31 vbz dt j j cc j p-acp dt ord;
(24) sermon (DIV1)
790
Image 230
5468
as David, who would not goe in Sauls armour, because he was not accustomed to it;
as David, who would not go in Saul's armour, Because he was not accustomed to it;
c-acp np1, r-crq vmd xx vvi p-acp np1 n1, c-acp pns31 vbds xx vvn p-acp pn31;
(24) sermon (DIV1)
790
Image 230
5469
lay it not aside when thou art accustomed to it, thou wilt beare it well enough.
lay it not aside when thou art accustomed to it, thou wilt bear it well enough.
vvb pn31 xx av c-crq pns21 vb2r vvn p-acp pn31, pns21 vm2 vvi pn31 av av-d.
(24) sermon (DIV1)
790
Image 230
5470
Custome makes the worst things, even grievous things pleasant, how much more, when one fals on that which is good indeed? Therefore you must know, this is the nature of the burthen of Christs Commandements which he calls a burthen, the more you beare it, the lighter it is,
Custom makes the worst things, even grievous things pleasant, how much more, when one falls on that which is good indeed? Therefore you must know, this is the nature of the burden of Christ commandments which he calls a burden, the more you bear it, the lighter it is,
n1 vvz dt js n2, av j n2 j, c-crq d dc, c-crq pi vvz p-acp d r-crq vbz j av? av pn22 vmb vvi, d vbz dt n1 pp-f dt n1 pp-f npg1 n2 r-crq pns31 vvz dt n1, dt av-dc pn22 vvb pn31, dt jc pn31 vbz,
(24) sermon (DIV1)
790
Image 230
5471
and there is good reason for it, because indeed it is not a burthen to the new man,
and there is good reason for it, Because indeed it is not a burden to the new man,
cc pc-acp vbz j n1 p-acp pn31, c-acp av pn31 vbz xx dt n1 p-acp dt j n1,
(24) sermon (DIV1)
790
Image 230
5472
but a delight, though to the flesh it is a burthen, the longer you beare it, the better it is:
but a delight, though to the Flesh it is a burden, the longer you bear it, the better it is:
cc-acp dt n1, cs p-acp dt n1 pn31 vbz dt n1, dt av-jc pn22 vvb pn31, dt jc pn31 vbz:
(24) sermon (DIV1)
790
Image 230
5473
If you reckon it a burthen, as it seemes to be at the beginning; yet remember it is, as Physike is, a burthen to a sicke man;
If you reckon it a burden, as it seems to be At the beginning; yet Remember it is, as Physic is, a burden to a sick man;
cs pn22 vvb pn31 dt n1, c-acp pn31 vvz pc-acp vbi p-acp dt n1; av vvb pn31 vbz, c-acp n1 vbz, dt n1 p-acp dt j n1;
(24) sermon (DIV1)
790
Image 230
5474
you know a sicke man reckons it a burthen to take physike, and eat wholsome meats,
you know a sick man reckons it a burden to take physic, and eat wholesome Meats,
pn22 vvb dt j n1 vvz pn31 dt n1 pc-acp vvi n1, cc vvi j n2,
(24) sermon (DIV1)
790
Image 230
5475
but it is that that takes away the disease: So is godlinesse, it is a burthen as Physike is, and as wholesome diet is,
but it is that that Takes away the disease: So is godliness, it is a burden as Physic is, and as wholesome diet is,
cc-acp pn31 vbz d cst vvz av dt n1: av vbz n1, pn31 vbz dt n1 p-acp n1 vbz, cc p-acp j n1 vbz,
(24) sermon (DIV1)
790
Image 230
5476
but it partly heales, and partly strengthens:
but it partly heals, and partly strengthens:
cc-acp pn31 av vvz, cc av vvz:
(24) sermon (DIV1)
790
Image 230
5477
therefore the longer you goe in his wayes, the lesse burthensome they will be, the disease will be taken away:
Therefore the longer you go in his ways, the less burdensome they will be, the disease will be taken away:
av dt av-jc pn22 vvb p-acp po31 n2, dt av-dc j pns32 vmb vbi, dt n1 vmb vbi vvn av:
(24) sermon (DIV1)
790
Image 230
5478
As the more physike and wholesome meat, the more the disease is weakned, and the man strengthned.
As the more physic and wholesome meat, the more the disease is weakened, and the man strengthened.
c-acp dt av-dc n1 cc j n1, dt av-dc dt n1 vbz vvn, cc dt n1 vvn.
(24) sermon (DIV1)
790
Image 230
5479
This deceives us (and take heed of being deceived) we think we must be tied from drinke,
This deceives us (and take heed of being deceived) we think we must be tied from drink,
np1 vvz pno12 (cc vvb n1 pp-f vbg vvn) pns12 vvb pns12 vmb vbi vvn p-acp n1,
(24) sermon (DIV1)
790
Image 230
5480
and have the dropsie still, and have our feaver stil, we thinke, we must eat wholesome meats,
and have the dropsy still, and have our fever still, we think, we must eat wholesome Meats,
cc vhb dt n1 av, cc vhb po12 n1 av, pns12 vvb, pns12 vmb vvi j n2,
(24) sermon (DIV1)
790
Image 230
5481
and be sick still, it is impossible it should be so, you must know therefore, that the dropsie is healed,
and be sick still, it is impossible it should be so, you must know Therefore, that the dropsy is healed,
cc vbi j av, pn31 vbz j pn31 vmd vbi av, pn22 vmb vvi av, cst dt n1 vbz vvn,
(24) sermon (DIV1)
790
Image 230
5482
and then what if abstinence be commanded? you must know that sicknesse is cured, and health is come in the roome;
and then what if abstinence be commanded? you must know that sickness is cured, and health is come in the room;
cc av q-crq cs n1 vbb vvn? pn22 vmb vvi d n1 vbz vvn, cc n1 vbz vvn p-acp dt n1;
(24) sermon (DIV1)
790
Image 230
5483
then what matter is it, if you are bound to these duties? they are burthensome before, they will not be now.
then what matter is it, if you Are bound to these duties? they Are burdensome before, they will not be now.
av q-crq n1 vbz pn31, cs pn22 vbr vvn p-acp d n2? pns32 vbr j a-acp, pns32 vmb xx vbi av.
(24) sermon (DIV1)
790
Image 230
5484
Therefore be not discouraged, the insolence, the uncouthnesse, the unaccustomednesse of a thing makes it usually burthensome.
Therefore be not discouraged, the insolence, the uncouthness, the unaccustomedness of a thing makes it usually burdensome.
av vbb xx vvn, dt n1, dt n1, dt n1 pp-f dt n1 vvz pn31 av-j j.
(24) sermon (DIV1)
790
Image 230
5485
It is not so with the wayes of wickednesse, they are pleasant in the beginning, but bitternesse in the latter end:
It is not so with the ways of wickedness, they Are pleasant in the beginning, but bitterness in the latter end:
pn31 vbz xx av p-acp dt n2 pp-f n1, pns32 vbr j p-acp dt n1, cc-acp n1 p-acp dt d n1:
(24) sermon (DIV1)
790
Image 230
5486
but the wayes of godlinesse, though they are a little auke and hard at the first,
but the ways of godliness, though they Are a little auke and hard At the First,
cc-acp dt n2 pp-f n1, cs pns32 vbr dt j n1 cc j p-acp dt ord,
(24) sermon (DIV1)
790
Image 230
5487
yet they are pleasant in the end, and you must be content to endure a little pains (as we say) Qui fugit molam, fugit farinam:
yet they Are pleasant in the end, and you must be content to endure a little pains (as we say) Qui Fugitive molam, Fugitive Farinam:
av pns32 vbr j p-acp dt n1, cc pn22 vmb vbi j pc-acp vvi dt j n2 (c-acp pns12 vvb) fw-la fw-la fw-la, fw-la fw-la:
(24) sermon (DIV1)
790
Image 230
5488
If you will not take paines at the mill, you shall not have any meale;
If you will not take pains At the mill, you shall not have any meal;
cs pn22 vmb xx vvi n2 p-acp dt n1, pn22 vmb xx vhi d n1;
(24) sermon (DIV1)
790
Image 230
5489
if you will not take a little paines at the beginning, you shall want the fruit of it:
if you will not take a little pains At the beginning, you shall want the fruit of it:
cs pn22 vmb xx vvi dt j n2 p-acp dt n1, pn22 vmb vvi dt n1 pp-f pn31:
(24) sermon (DIV1)
790
Image 230
5490
therefore be content with it, that you may have the fruit.
Therefore be content with it, that you may have the fruit.
av vbb j p-acp pn31, cst pn22 vmb vhi dt n1.
(24) sermon (DIV1)
790
Image 230
5491
A man doth not say, because a new sute, or a new paire of shooes is hard at first putting on;
A man does not say, Because a new suit, or a new pair of shoes is hard At First putting on;
dt n1 vdz xx vvi, c-acp dt j n1, cc dt j n1 pp-f n2 vbz j p-acp ord vvg p-acp;
(24) sermon (DIV1)
790
Image 230
5492
therefore I will goe in ragges, but he saith, the new is better than the old,
Therefore I will go in rags, but he Says, the new is better than the old,
av pns11 vmb vvi p-acp n2, cc-acp pns31 vvz, dt j vbz jc cs dt j,
(24) sermon (DIV1)
790
Image 230
5493
and after I have worne it a while, it will be more easie.
and After I have worn it a while, it will be more easy.
cc c-acp pns11 vhb vvn pn31 dt n1, pn31 vmb vbi av-dc j.
(24) sermon (DIV1)
790
Image 230
5494
So be sure the wayes of God will be as easie as pleasing, yea, more pleasing than any thing,
So be sure the ways of God will be as easy as pleasing, yea, more pleasing than any thing,
np1 vbb j dt n2 pp-f np1 vmb vbi a-acp j c-acp j-vvg, uh, av-dc j-vvg cs d n1,
(24) sermon (DIV1)
790
Image 230
5495
for they are jucunda per se, pleasing in their owne nature, others are pleasing to this or that humour, to this or that case:
for they Are Jucunda per se, pleasing in their own nature, Others Are pleasing to this or that humour, to this or that case:
c-acp pns32 vbr fw-la fw-la fw-la, vvg p-acp po32 d n1, n2-jn vbr vvg p-acp d cc d n1, p-acp d cc d n1:
(24) sermon (DIV1)
790
Image 230
5496
now this is a true rule, whatsoever is so, per se, is alwayes so.
now this is a true Rule, whatsoever is so, per se, is always so.
av d vbz dt j n1, r-crq vbz av, fw-la fw-la, vbz av av.
(24) sermon (DIV1)
790
Image 230
5497
So thou shalt finde this new man more easie and pleasant, for thou shalt finde it to be so at all times, it is a continuall feast pleasing in all conditions.
So thou shalt find this new man more easy and pleasant, for thou shalt find it to be so At all times, it is a continual feast pleasing in all conditions.
np1 pns21 vm2 vvi d j n1 av-dc j cc j, c-acp pns21 vm2 vvi pn31 pc-acp vbi av p-acp d n2, pn31 vbz dt j n1 vvg p-acp d n2.
(24) sermon (DIV1)
790
Image 230
5498
Take all other things that please thy nature, it is but when thou hast such a lust, such an humour in such a time, it is not so at all times, it is not a continuall feast.
Take all other things that please thy nature, it is but when thou hast such a lust, such an humour in such a time, it is not so At all times, it is not a continual feast.
vvb d j-jn n2 cst vvb po21 n1, pn31 vbz cc-acp c-crq pns21 vh2 d dt n1, d dt n1 p-acp d dt n1, pn31 vbz xx av p-acp d n2, pn31 vbz xx dt j n1.
(24) sermon (DIV1)
790
Image 230
5499
But, you will say, I find it not so, I find that since I began this new course, I have more trouble and perplexity of mind than I had before, I was quiet before, and all at rest?
But, you will say, I find it not so, I find that since I began this new course, I have more trouble and perplexity of mind than I had before, I was quiet before, and all At rest?
p-acp, pn22 vmb vvi, pns11 vvb pn31 xx av, pns11 vvb cst c-acp pns11 vvd d j n1, pns11 vhb dc n1 cc n1 pp-f n1 cs pns11 vhd a-acp, pns11 vbds j-jn p-acp, cc d p-acp n1?
(24) sermon (DIV1)
791
Image 230
5500
I answer, it may be so, but stay a while till the Sonne of Grace hath got higher, till it hath got more strength,
I answer, it may be so, but stay a while till the Son of Grace hath god higher, till it hath god more strength,
pns11 vvb, pn31 vmb vbi av, cc-acp vvb dt n1 p-acp dt n1 pp-f n1 vhz vvn av-jc, c-acp pn31 vhz vvn dc n1,
(24) sermon (DIV1)
792
Image 230
5501
and thou shalt find it able to disperse those vapours, and to scatter all those clouds.
and thou shalt find it able to disperse those vapours, and to scatter all those Clouds.
cc pns21 vm2 vvi pn31 j pc-acp vvi d n2, cc pc-acp vvi d d n2.
(24) sermon (DIV1)
792
Image 230
5502
It is true at the beginning, there is but strength enough to move them, to raise them a little;
It is true At the beginning, there is but strength enough to move them, to raise them a little;
pn31 vbz j p-acp dt n1, pc-acp vbz p-acp n1 av-d pc-acp vvi pno32, pc-acp vvi pno32 dt j;
(24) sermon (DIV1)
792
Image 230
5503
but when it hath more strength, they are scattered and dispersed:
but when it hath more strength, they Are scattered and dispersed:
cc-acp c-crq pn31 vhz dc n1, pns32 vbr vvn cc vvn:
(24) sermon (DIV1)
792
Image 230
5504
therefore though there be a little hardnesse at the first, yet goe on, and thou shalt finde it pleasant.
Therefore though there be a little hardness At the First, yet go on, and thou shalt find it pleasant.
av cs pc-acp vbi dt j n1 p-acp dt ord, av vvb a-acp, cc pns21 vm2 vvi pn31 j.
(24) sermon (DIV1)
792
Image 230
5505
The Heathen man could say, Elige vitam optimam, & consuetudo faciet jucundam:
The Heathen man could say, Elige vitam optimam, & consuetudo faciet jucundam:
dt j-jn n1 vmd vvi, vvb fw-la fw-la, cc fw-la fw-la fw-la:
(24) sermon (DIV1)
792
Image 230
5506
Chuse the good way, and though it be hard at the first, afterwards it will be the more easie.
Choose the good Way, and though it be hard At the First, afterwards it will be the more easy.
vvb dt j n1, cc cs pn31 vbb j p-acp dt ord, av pn31 vmb vbi dt av-dc j.
(24) sermon (DIV1)
792
Image 230
5507
If we appointed you a new worke without a new heart, it were another case,
If we appointed you a new work without a new heart, it were Another case,
cs pns12 vvd pn22 dt j n1 p-acp dt j n1, pn31 vbdr j-jn n1,
(24) sermon (DIV1)
792
Image 230
5508
but you must know what we said before, you shall have a new Nature, and being so, it will be pleasant,
but you must know what we said before, you shall have a new Nature, and being so, it will be pleasant,
cc-acp pn22 vmb vvi r-crq pns12 vvd a-acp, pn22 vmb vhi dt j n1, cc vbg av, pn31 vmb vbi j,
(24) sermon (DIV1)
792
Image 230
5509
because the wayes of God will be sutable to it. So much likewise for this.
Because the ways of God will be suitable to it. So much likewise for this.
c-acp dt n2 pp-f np1 vmb vbi j p-acp pn31. av av-d av p-acp d.
(24) sermon (DIV1)
792
Image 230
5510
Last of all, if we must be made New Creatures, then give God the praise of that great worke, of changing old men into new men; Last of all, if we must be made New Creatures, then give God the praise of that great work, of changing old men into new men;
ord pp-f d, cs pns12 vmb vbi vvn j n2, av vvb np1 dt n1 pp-f cst j n1, pp-f vvg j n2 p-acp j n2;
(24) sermon (DIV1)
793
Image 230
5511
I say, give him the praise of it, for he lookes for that at your hands.
I say, give him the praise of it, for he looks for that At your hands.
pns11 vvb, vvb pno31 dt n1 pp-f pn31, c-acp pns31 vvz p-acp d p-acp po22 n2.
(24) sermon (DIV1)
793
Image 230
5512
Will you magnifie him for healing a lame man, a blind man (for they were true maladies,
Will you magnify him for healing a lame man, a blind man (for they were true maladies,
n1 pn22 vvi pno31 p-acp vvg dt j n1, dt j n1 (c-acp pns32 vbdr j n2,
(24) sermon (DIV1)
793
Image 230
5513
and he was worthy of praise for them) and is he not worthy to be magnified for changing the whole Nature,
and he was worthy of praise for them) and is he not worthy to be magnified for changing the Whole Nature,
cc pns31 vbds j pp-f n1 p-acp pno32) cc vbz pns31 xx j pc-acp vbi vvn p-acp vvg dt j-jn n1,
(24) sermon (DIV1)
793
Image 230
5514
for altering the whole frame of it? Are the cures of the soule lesse than the cures of the body? What if Christ should now make the lame to walke, the blinde to see, to take away the blindnesse of the mind, to heale the sicknesse of the soule, to make a man a New Creature:
for altering the Whole frame of it? are the cures of the soul less than the cures of the body? What if christ should now make the lame to walk, the blind to see, to take away the blindness of the mind, to heal the sickness of the soul, to make a man a New Creature:
p-acp vvg dt j-jn n1 pp-f pn31? vbr dt n2 pp-f dt n1 av-dc cs dt n2 pp-f dt n1? q-crq cs np1 vmd av vvi dt j pc-acp vvi, dt j pc-acp vvi, pc-acp vvi av dt n1 pp-f dt n1, pc-acp vvi dt n1 pp-f dt n1, pc-acp vvi dt n1 dt j n1:
(24) sermon (DIV1)
793
Image 230
5515
Is not this a worke of an higher Nature? When the Centurion saw the Veile of the Temple rent, he said, Surely this was the Sonne of God:
Is not this a work of an higher Nature? When the Centurion saw the Veil of the Temple rend, he said, Surely this was the Son of God:
vbz xx d dt n1 pp-f dt jc n1? c-crq dt n1 vvd dt n1 pp-f dt n1 vvn, pns31 vvd, av-j d vbds dt n1 pp-f np1:
(24) sermon (DIV1)
793
Image 230
5516
So when thou shalt see the Course of Nature turned, that old Nature of thine rent to peeces, be ready to say, Surely this was the Sonne of God:
So when thou shalt see the Course of Nature turned, that old Nature of thine rend to Pieces, be ready to say, Surely this was the Son of God:
av c-crq pns21 vm2 vvi dt n1 pp-f n1 vvn, cst j n1 pp-f po21 n1 p-acp n2, vbb j pc-acp vvi, av-j d vbds dt n1 pp-f np1:
(24) sermon (DIV1)
793
Image 230
5517
Shall we say Christ was God for turning water into w•ne, and shall we not give him the praise of his power,
Shall we say christ was God for turning water into w•ne, and shall we not give him the praise of his power,
vmb pns12 vvi np1 vbds np1 p-acp vvg n1 p-acp n1, cc vmb pns12 xx vvi pno31 dt n1 pp-f po31 n1,
(24) sermon (DIV1)
793
Image 230
5518
when we see him turne one Creature into another? making Lions Lambes, making you New Creatures? This is a turning of the course of Nature, is not your Nature carried as violently to sinne,
when we see him turn one Creature into Another? making Lions Lambs, making you New Creatures? This is a turning of the course of Nature, is not your Nature carried as violently to sin,
c-crq pns12 vvb pno31 vvi crd n1 p-acp j-jn? vvg n2 n2, vvg pn22 j n2? d vbz dt n-vvg pp-f dt n1 pp-f n1, vbz xx po22 n1 vvd a-acp av-j p-acp n1,
(24) sermon (DIV1)
793
Image 230
5519
as the Sunne in his course? And to turne it, is as much as to stay the Sunne in his course;
as the Sun in his course? And to turn it, is as much as to stay the Sun in his course;
c-acp dt n1 p-acp po31 n1? cc pc-acp vvi pn31, vbz p-acp d c-acp pc-acp vvi dt n1 p-acp po31 n1;
(24) sermon (DIV1)
793
Image 230
5520
It is no lesse to make you New Creatures:
It is no less to make you New Creatures:
pn31 vbz av-dx av-dc pc-acp vvi pn22 j n2:
(24) sermon (DIV1)
793
Image 230
5521
No man considers it, therefore let me put you in minde what it is, for this is a thing you should marke.
No man considers it, Therefore let me put you in mind what it is, for this is a thing you should mark.
av-dx n1 vvz pn31, av vvb pno11 vvi pn22 p-acp n1 r-crq pn31 vbz, p-acp d vbz dt n1 pn22 vmd vvi.
(24) sermon (DIV1)
793
Image 230
5522
Therefore Iohn Baptist gives this signe of Christ, by which he might be distinguished from himselfe,
Therefore John Baptist gives this Signen of christ, by which he might be distinguished from himself,
av np1 np1 vvz d n1 pp-f np1, p-acp r-crq pns31 vmd vbi vvn p-acp px31,
(24) sermon (DIV1)
794
Image 230
5523
and all men, I baptize you with water, but when he comes, he shall baptize you with the Holy Ghost and with fire, that is,
and all men, I baptise you with water, but when he comes, he shall baptise you with the Holy Ghost and with fire, that is,
cc d n2, pns11 vvi pn22 p-acp n1, cc-acp c-crq pns31 vvz, pns31 vmb vvi pn22 p-acp dt j n1 cc p-acp n1, cst vbz,
(24) sermon (DIV1)
794
Image 230
5524
when that is done, be assured that the Sonne of God is come in the flesh.
when that is done, be assured that the Son of God is come in the Flesh.
c-crq d vbz vdn, vbb vvn cst dt n1 pp-f np1 vbz vvn p-acp dt n1.
(24) sermon (DIV1)
794
Image 230
5525
This is the great miracle that Iohn will have them attend unto;
This is the great miracle that John will have them attend unto;
d vbz dt j n1 cst np1 vmb vhi pno32 vvi p-acp;
(24) sermon (DIV1)
794
Image 230
5526
and is not this daily done? Doth not Christ baptize us with fire and with the Holy Ghost? Therefore you shall see what answer he gives to Iohn Bapt. when he would know, Art thou he, or looke we for another? Goe and tell Iohn the blinde see, the lame walke,
and is not this daily done? Does not christ baptise us with fire and with the Holy Ghost? Therefore you shall see what answer he gives to John Bapt when he would know, Art thou he, or look we for Another? Go and tell John the blind see, the lame walk,
cc vbz xx d av-j vdn? vdz xx np1 vvi pno12 p-acp n1 cc p-acp dt j n1? av pn22 vmb vvi r-crq n1 pns31 vvz p-acp np1 np1 c-crq pns31 vmd vvi, vb2r pns21 pns31, cc vvb pns12 p-acp j-jn? vvb cc vvi np1 dt j vvi, dt j n1,
(24) sermon (DIV1)
794
Image 230
5527
and the poore receive the Gospell, that is, I have made them New Creatures: This is put with the other miracles of healing the blinde and lame.and the poor receive the Gospel, that is, I have made them New Creatures: This is put with the other Miracles of healing the blind and lame.
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It is true we that live, see not this done, the blind to see, or the lame to goe,
It is true we that live, see not this done, the blind to see, or the lame to go,
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yet we see men receive the Gospell, that is, are regenerate by the Gospell, are made New Creatures:
yet we see men receive the Gospel, that is, Are regenerate by the Gospel, Are made New Creatures:
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This is a thing we should hearken to;
This is a thing we should harken to;
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as it was a great sinne in them in Christs time, to neglect the miracles he did;
as it was a great sin in them in Christ time, to neglect the Miracles he did;
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so it is with us when wee neglect this.
so it is with us when we neglect this.
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Therefore Christ takes up Nichodemus, when he tells him that men must be made New Creatures;
Therefore christ Takes up Nicodemus, when he tells him that men must be made New Creatures;
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he wondering at it, saith, what dost thou meane by that? Christ saith, what wilt thou doe,
he wondering At it, Says, what dost thou mean by that? christ Says, what wilt thou do,
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when I tell thee of things in heaven, if thou wilt not beleeve, when I tell thee of earthly things:
when I tell thee of things in heaven, if thou wilt not believe, when I tell thee of earthly things:
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794
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The meaning is this, Regeneration is a thing done on earth (that is the meaning of the place) this you see before your eyes, this you have experience of,
The meaning is this, Regeneration is a thing done on earth (that is the meaning of the place) this you see before your eyes, this you have experience of,
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if you will not beleeve this, how will you beleeve things that are remote from your eyes? that are shut up from you, which you have no experience of,
if you will not believe this, how will you believe things that Are remote from your eyes? that Are shut up from you, which you have no experience of,
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but only that I tell you, and therefore you ought to beleeve me? Therefore,
but only that I tell you, and Therefore you ought to believe me? Therefore,
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when you see New Creatures, argue thus with your selves, Certainly there is a renewing God,
when you see New Creatures, argue thus with your selves, Certainly there is a renewing God,
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and a renewing Spirit, that is, there is a Redeemer;
and a renewing Spirit, that is, there is a Redeemer;
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for as by the common creatures, which you see, you know there is a Creator (as, opus monstrat efficientem ) if you see a creature,
for as by the Common creatures, which you see, you know there is a Creator (as, opus Monstrat efficientem) if you see a creature,
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then you know there is a Creator, then why should not that renewing of Christ, his exercising that act of renewing among the sonnes of men, put you in minde of glorifying Go• and of giving you the praise of it? When C•• •t wrought miracles, you shall finde what different successe they had, saith the Text in more places than one, (therefore I need not quote it) some of the people glorified God, when they saw such a thing done, others envied, some glorified God, others went and told the Pharisies.
then you know there is a Creator, then why should not that renewing of christ, his exercising that act of renewing among the Sons of men, put you in mind of glorifying Go• and of giving you the praise of it? When C•• •t wrought Miracles, you shall find what different success they had, Says the Text in more places than one, (Therefore I need not quote it) Some of the people glorified God, when they saw such a thing done, Others envied, Some glorified God, Others went and told the Pharisees.
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5543
You shall see when Lazarus was raised from the dead, some beleeved and glorified God, others went to the Pharisies:
You shall see when Lazarus was raised from the dead, Some believed and glorified God, Others went to the Pharisees:
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Now, I say, when you see this done, (for this is the greatest miracle, and all the miracles that is now left) that men are made New Creatures,
Now, I say, when you see this done, (for this is the greatest miracle, and all the Miracles that is now left) that men Are made New Creatures,
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and it is done before your eyes, if you will see it; (as Christ said) Hee that hath eares, let him heare.
and it is done before your eyes, if you will see it; (as christ said) He that hath ears, let him hear.
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5546
Take heed how you looke on it, consider with what eye, God never makes a New Creature,
Take heed how you look on it, Consider with what eye, God never makes a New Creature,
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but when men looke on it, there is a different judgement;
but when men look on it, there is a different judgement;
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some there are that magnifie it, and desire to be made so likewise, that make this use of it,
Some there Are that magnify it, and desire to be made so likewise, that make this use of it,
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and so you ought to doe, surely there is vertue in the Spirit, a vertue in Grace, an efficacie in the Word;
and so you ought to do, surely there is virtue in the Spirit, a virtue in Grace, an efficacy in the Word;
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surely these be the ministers and servants of the most high God. This you ought to doe;
surely these be the Ministers and Servants of the most high God. This you ought to do;
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but on the other side, how many hundreds and thousands are there that doe as they did,
but on the other side, how many hundreds and thousands Are there that doe as they did,
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when they saw the miracles, they envied? Yea, as they did with Lazarus, When the Iewes saw that,
when they saw the Miracles, they envied? Yea, as they did with Lazarus, When the Iewes saw that,
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for Lazarus sake, many went away, and beleeved on him, they consulted how to put Lazarus to death: for Lazarus sake, many went away, and believed on him, they consulted how to put Lazarus to death:
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That is the fashion of the world, when they see New Creatures, men regenerate, that holinesse and purity of godlinesse shines forth in their lives,
That is the fashion of the world, when they see New Creatures, men regenerate, that holiness and purity of godliness shines forth in their lives,
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and when that causes others to goe away, and that, for that they will beleeve on Christ, they will doe as they did with Lazarus, they will have him put to death, that is, they will have him removed out of the way, they will have him taken, ex rerum natura. Take heed of this.
and when that Causes Others to go away, and that, for that they will believe on christ, they will do as they did with Lazarus, they will have him put to death, that is, they will have him removed out of the Way, they will have him taken, ex rerum Nature. Take heed of this.
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But, you will say, If we knew they were New Creatures, we would not doe so?
But, you will say, If we knew they were New Creatures, we would not do so?
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795
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It is very true, but doe you thinke, when they would have killed Iesus and Lazarus, they knew them to be so? They did not know Christ to be the Lord of life, the Scripture saith so.
It is very true, but do you think, when they would have killed Iesus and Lazarus, they knew them to be so? They did not know christ to be the Lord of life, the Scripture Says so.
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Againe, they thought Lazarus to be an Impostor, it is likely they did, but it is taken for a persecution of Christ.
Again, they Thought Lazarus to be an Impostor, it is likely they did, but it is taken for a persecution of christ.
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The Iewes that killed the Prophets, doe you thinke, they thought them to be Prophets when they slew them? Take heed of that, you know the danger of it,
The Iewes that killed the prophets, do you think, they Thought them to be prophets when they slew them? Take heed of that, you know the danger of it,
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when IESUS CHRIST wrought miracles by the power of the Holy Ghost:
when IESUS CHRIST wrought Miracles by the power of the Holy Ghost:
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No, say they, he doth it by Belzebub: Christ tells them, in this they blasphemed the Holy Ghost.
No, say they, he does it by Belzebub: christ tells them, in this they blasphemed the Holy Ghost.
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5562
When thou shalt see a man made a New Creature, when thou shalt see a man Regenerate, take heed of saying, this is guile,
When thou shalt see a man made a New Creature, when thou shalt see a man Regenerate, take heed of saying, this is guile,
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and cunning, and imposture, for it is done by the Spirit; take heed of blaspheming the Holy Ghost. It is a dangerous case:
and cunning, and imposture, for it is done by the Spirit; take heed of blaspheming the Holy Ghost. It is a dangerous case:
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I say, when such things be done, wee should praise God, and glorifie GOD for it, labouring to come in our selves,
I say, when such things be done, we should praise God, and Glorify GOD for it, labouring to come in our selves,
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and not looke on it with an eye of envie, and hatred, and distate. The different effects Christs miracles had, such hath this:
and not look on it with an eye of envy, and hatred, and distate. The different effects Christ Miracles had, such hath this:
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Our scope is, that you may glorifie God, and give him the praise of it, that when he hath done such a worke, you may say, this is the power of Grace,
Our scope is, that you may Glorify God, and give him the praise of it, that when he hath done such a work, you may say, this is the power of Grace,
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and the vertue of the Spirit.
and the virtue of the Spirit.
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So much for this point, that you must be New Creatures, and so we have gone thorow three things, which were observed out of the words:
So much for this point, that you must be New Creatures, and so we have gone thorough three things, which were observed out of the words:
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First, the inseparability betweene Iustification and Sanctification. Secondly, the having of another Nature. Thirdly, it must be New.
First, the inseparability between Justification and Sanctification. Secondly, the having of Another Nature. Thirdly, it must be New.
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Now the fourth is, it is a Creature wrought by God, for that Word is not in vaine, Whosoever is in Christ, let him be a New Creature: ] The meaning is this; Now the fourth is, it is a Creature wrought by God, for that Word is not in vain, Whosoever is in christ, let him be a New Creature: ] The meaning is this;
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we are New Creatures, that is, it is God that worketh it in us, for Creation is proper to him, no Angell nor Creature under the Sunne can knit those things together, which have an infinite distance, as something, and nothing;
we Are New Creatures, that is, it is God that works it in us, for Creation is proper to him, no Angel nor Creature under the Sun can knit those things together, which have an infinite distance, as something, and nothing;
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therefore it is proper to him, it is he that maketh us New Creatures, not that himselfe is the beginner,
Therefore it is proper to him, it is he that makes us New Creatures, not that himself is the beginner,
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and something else perfects it, as some say, but Deus est causa totius entis, He is the beginner and ender, he makes us New.
and something Else perfects it, as Some say, but Deus est causa totius entis, He is the beginner and endear, he makes us New.
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And there is much reason, for it cannot be otherwise, for if it were in our power, of our selves to come in:
And there is much reason, for it cannot be otherwise, for if it were in our power, of our selves to come in:
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First, it will follow that the Saints in heaven should be no more beholding to God,
First, it will follow that the Saints in heaven should be no more beholding to God,
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than those that are condemned in hell:
than those that Are condemned in hell:
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For, if God did give every man sufficient meanes of salvation, and I have taken it,
For, if God did give every man sufficient means of salvation, and I have taken it,
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and another refused it, whom may I thanke when I am in heaven, and another in hell, not God (for he gave the means equally) but my selfe, I tooke it,
and Another refused it, whom may I thank when I am in heaven, and Another in hell, not God (for he gave the means equally) but my self, I took it,
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and another did not and so the love God shewes, it should be as much to the damned,
and Another did not and so the love God shows, it should be as much to the damned,
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as to the Saints, if he hath done on his part equally to both.
as to the Saints, if he hath done on his part equally to both.
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Againe, it should not be God that makes the difference, but man, and so you may stand up and contradict what Paul saith, Who art thou that boastest, who hath put the difference? If man hath free will to take Grace,
Again, it should not be God that makes the difference, but man, and so you may stand up and contradict what Paul Says, Who art thou that boastest, who hath put the difference? If man hath free will to take Grace,
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or refuse it, and if God hath given to all sufficient meanes, then, thou hast made the difference, God hath not.
or refuse it, and if God hath given to all sufficient means, then, thou hast made the difference, God hath not.
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Againe, if this were so, we must take away all Election and Reprobation;
Again, if this were so, we must take away all Election and Reprobation;
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for what is Election? Election is nothing else but this, God hath taken some to life, for what is Election? Election is nothing Else but this, God hath taken Some to life,
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5585
and makes them holy, as godlinesse is an effect of his Election, and the wickednesse of men is a fruit of their rejection:
and makes them holy, as godliness is an Effect of his Election, and the wickedness of men is a fruit of their rejection:
cc vvz pno32 j, c-acp n1 vbz dt n1 pp-f po31 n1, cc dt n1 pp-f n2 vbz dt n1 pp-f po32 n1:
(24) sermon (DIV1)
801
Image 230
5586
But now here would bee no Election, but a meere prejudication of a reward to the thing done only;
But now Here would be no Election, but a mere prejudication of a reward to the thing done only;
cc-acp av av vmd vbi dx n1, cc-acp dt j n1 pp-f dt n1 p-acp dt n1 vdn av-j;
(24) sermon (DIV1)
801
Image 230
5587
but therefore God is said to have chosen us, because he makes us good; now by this you take that quite away.
but Therefore God is said to have chosen us, Because he makes us good; now by this you take that quite away.
cc-acp av np1 vbz vvn pc-acp vhi vvn pno12, c-acp pns31 vvz pno12 j; av p-acp d pn22 vvb cst av av.
(24) sermon (DIV1)
801
Image 230
5588
But, you will object, Why should there be those different kinds of working? We see in all other things, But, you will Object, Why should there be those different Kinds of working? We see in all other things,
p-acp, pn22 vmb vvi, q-crq vmd pc-acp vbi d j n2 pp-f vvg? pns12 vvb p-acp d j-jn n2,
(24) sermon (DIV1)
802
Image 230
5589
if there be an end propounded and sufficient motives, it is enough:
if there be an end propounded and sufficient motives, it is enough:
cs pc-acp vbi dt n1 vvn cc j n2, pn31 vbz av-d:
(24) sermon (DIV1)
802
Image 230
5590
and why should God give different objects? therefore they say, it is but as propounding of the bough to the sheepe, and the sheepe will follow:
and why should God give different objects? Therefore they say, it is but as propounding of the bough to the sheep, and the sheep will follow:
cc q-crq vmd np1 vvi j n2? av pns32 vvb, pn31 vbz cc-acp c-acp vvg pp-f dt n1 p-acp dt n1, cc dt n1 vmb vvi:
(24) sermon (DIV1)
802
Image 230
5591
If God propounds congruous objects to the faculties of the soule of man, he will come in.
If God propounds congruous objects to the faculties of the soul of man, he will come in.
cs np1 vvz j n2 p-acp dt n2 pp-f dt n1 pp-f n1, pns31 vmb vvi p-acp.
(24) sermon (DIV1)
802
Image 230
5592
But I answer it briefly, if he will come in for this congruity of objects, because a bough is propounded to him: But I answer it briefly, if he will come in for this congruity of objects, Because a bough is propounded to him:
cc-acp pns11 vvb pn31 av-j, cs pns31 vmb vvi p-acp p-acp d n1 pp-f n2, c-acp dt n1 vbz vvn p-acp pno31:
(24) sermon (DIV1)
803
Image 230
5593
First, he must be a sheepe, before he will follow the bough:
First, he must be a sheep, before he will follow the bough:
ord, pns31 vmb vbi dt n1, c-acp pns31 vmb vvi dt n1:
(24) sermon (DIV1)
804
Image 230
5594
Now thou art a Wolfe by nature, first, therefore he must turne thy nature, God must turne thy voluntatem Lupinam into Agninam ;
Now thou art a Wolf by nature, First, Therefore he must turn thy nature, God must turn thy voluntatem Lupinam into Agninam;
av pns21 vb2r dt n1 p-acp n1, ord, av pns31 vmb vvi po21 n1, np1 vmb vvi po21 fw-la fw-la p-acp fw-la;
(24) sermon (DIV1)
804
Image 230
5595
therefore thou must have another nature before thou canst follow the bough.
Therefore thou must have Another nature before thou Canst follow the bough.
av pns21 vmb vhi j-jn n1 c-acp pns21 vm2 vvi dt n1.
(24) sermon (DIV1)
804
Image 230
5596
Againe, thou must have an eye to see that bough, but we are blind by nature,
Again, thou must have an eye to see that bough, but we Are blind by nature,
av, pns21 vmb vhi dt n1 pc-acp vvi d n1, cc-acp pns12 vbr j p-acp n1,
(24) sermon (DIV1)
805
Image 230
5597
and till God opens our eyes and inlightens us, we cannot see the excellencies of the waies of God,
and till God Opens our eyes and inlightens us, we cannot see the excellencies of the ways of God,
cc p-acp np1 vvz po12 n2 cc vvz pno12, pns12 vmbx vvi dt n2 pp-f dt n2 pp-f np1,
(24) sermon (DIV1)
805
Image 230
5598
and therefore we shall not follow it.
and Therefore we shall not follow it.
cc av pns12 vmb xx vvi pn31.
(24) sermon (DIV1)
805
Image 230
5599
Againe, there must be strength to follow, but except God give thee strength, though thou shouldest see it,
Again, there must be strength to follow, but except God give thee strength, though thou Shouldst see it,
av, pc-acp vmb vbi n1 pc-acp vvi, cc-acp c-acp np1 vvb pno21 n1, cs pns21 vmd2 vvi pn31,
(24) sermon (DIV1)
806
Image 230
5600
and see beauty in it too, thou wilt never follow it, to purpose, thou will never follow it to the end.
and see beauty in it too, thou wilt never follow it, to purpose, thou will never follow it to the end.
cc vvi n1 p-acp pn31 av, pns21 vm2 av-x vvi pn31, p-acp n1, pns21 vmb av-x vvi pn31 p-acp dt n1.
(24) sermon (DIV1)
806
Image 230
5601
Saul looked on it for a time, but not to the end, there must be a power of God to carry a man through all objects, all impediments to the end;Saul looked on it for a time, but not to the end, there must be a power of God to carry a man through all objects, all impediments to the end;
np1 vvd p-acp pn31 p-acp dt n1, cc-acp xx p-acp dt n1, pc-acp vmb vbi dt n1 pp-f np1 pc-acp vvi dt n1 p-acp d n2, d n2 p-acp dt n1;
(24) sermon (DIV1)
806
Image 230
5602
therefore, No man can come to me (saith Christ) except my Father draw him:
Therefore, No man can come to me (Says christ) except my Father draw him:
av, dx n1 vmb vvi p-acp pno11 (vvz np1) p-acp po11 n1 vvi pno31:
(24) sermon (DIV1)
806
Image 230
5603
Not some men, but no man, though he have great meanes; he doth not say, will come, but can come;
Not Some men, but no man, though he have great means; he does not say, will come, but can come;
xx d n2, cc-acp dx n1, cs pns31 vhb j n2; pns31 vdz xx vvi, vmb vvi, cc-acp vmb vvi;
(24) sermon (DIV1)
806
Image 230
5604
he doth not say, except my Father allure him with congruous objects, but except my Father change his Nature;
he does not say, except my Father allure him with congruous objects, but except my Father change his Nature;
pns31 vdz xx vvi, c-acp po11 n1 vvi pno31 p-acp j n2, cc-acp c-acp po11 n1 vvi po31 n1;
(24) sermon (DIV1)
806
Image 230
5605
for drawing signifies a reluctance, and backwardnesse in us. Goe to experience, you shall find it so;
for drawing signifies a reluctance, and backwardness in us. Go to experience, you shall find it so;
c-acp vvg vvz dt n1, cc n1 p-acp pno12. vvb p-acp n1, pn22 vmb vvi pn31 av;
(24) sermon (DIV1)
806
Image 230
5606
when we speake to men, it is true, we say, they be dead in sins and trespasses:
when we speak to men, it is true, we say, they be dead in Sins and Trespasses:
c-crq pns12 vvb p-acp n2, pn31 vbz j, pns12 vvb, pns32 vbb j p-acp n2 cc n2:
(24) sermon (DIV1)
807
Image 230
5607
Doe not men heare us as dead men? No man stirres up himselfe, they goe away as they came,
Do not men hear us as dead men? No man stirs up himself, they go away as they Come,
vdb xx n2 vvi pno12 p-acp j n2? dx n1 n2 a-acp px31, pns32 vvb av c-acp pns32 vvd,
(24) sermon (DIV1)
807
Image 230
5608
and till God put life into them, they will not hearken to us.
and till God put life into them, they will not harken to us.
cc p-acp np1 vvd n1 p-acp pno32, pns32 vmb xx vvi p-acp pno12.
(24) sermon (DIV1)
807
Image 230
5609
Againe, how perverse are judgements of men? they see no excellencies in the wayes of God;
Again, how perverse Are Judgments of men? they see no excellencies in the ways of God;
av, c-crq j vbr n2 pp-f n2? pns32 vvb dx n2 p-acp dt n2 pp-f np1;
(24) sermon (DIV1)
808
Image 230
5610
therefore are apt to quarell and speake against them.
Therefore Are apt to quarrel and speak against them.
av vbr j pc-acp vvi cc vvi p-acp pno32.
(24) sermon (DIV1)
808
Image 230
5611
Againe, doe we not find our desires so pitched on present things, and our lusts so set upon them, that without an Almighty Power they cannot be loosed? Therefore Christ saith, It is impossible for a rich man, that is, one that sets his heart on riches, to enter into the kingdome of heaven.
Again, do we not find our Desires so pitched on present things, and our Lustiest so Set upon them, that without an Almighty Power they cannot be loosed? Therefore christ Says, It is impossible for a rich man, that is, one that sets his heart on riches, to enter into the Kingdom of heaven.
av, vdb pns12 xx vvi po12 n2 av vvn p-acp j n2, cc po12 n2 av vvn p-acp pno32, cst p-acp dt j-jn n1 pns32 vmbx vbi vvn? av np1 vvz, pn31 vbz j p-acp dt j n1, cst vbz, pi cst vvz po31 n1 p-acp n2, pc-acp vvi p-acp dt n1 pp-f n1.
(24) sermon (DIV1)
809
Image 230
5612
That place is as strong as any place in all the Booke of God, to shew that there is no freedome of will;
That place is as strong as any place in all the Book of God, to show that there is no freedom of will;
cst n1 vbz a-acp j c-acp d n1 p-acp d dt n1 pp-f np1, pc-acp vvi cst pc-acp vbz dx n1 pp-f n1;
(24) sermon (DIV1)
809
Image 230
5613
It is impossible for a rich man ;It is impossible for a rich man;
pn31 vbz j p-acp dt j n1;
(24) sermon (DIV1)
809
Image 230
5614
for a man that hath this one lust, (he might have said of any other lust) whose heart is set on gaming, on any other sinne, it is as impossible as for a Cable-rope to goe thorow the eye of a needle:
for a man that hath this one lust, (he might have said of any other lust) whose heart is Set on gaming, on any other sin, it is as impossible as for a Cable-rope to go thorough the eye of a needle:
p-acp dt n1 cst vhz d crd n1, (pns31 vmd vhi vvn pp-f d j-jn n1) rg-crq n1 vbz vvn p-acp n-vvg, p-acp d j-jn n1, pn31 vbz a-acp j c-acp p-acp dt n1 pc-acp vvi p-acp dt n1 pp-f dt n1:
(24) sermon (DIV1)
809
Image 230
5615
But then (saith Peter ) No man shall be saved:
But then (Says Peter) No man shall be saved:
cc-acp av (vvz np1) dx n1 vmb vbi vvn:
(24) sermon (DIV1)
809
Image 230
5616
and indeed no man shall be saved, if there be no more than his owne strength,
and indeed no man shall be saved, if there be no more than his own strength,
cc av dx n1 vmb vbi vvn, cs pc-acp vbb dx av-dc cs po31 d n1,
(24) sermon (DIV1)
809
Image 230
5617
but God will put to his Almighty Power, to change his nature, to mortifie these lusts.
but God will put to his Almighty Power, to change his nature, to mortify these Lustiest.
cc-acp np1 vmb vvi p-acp po31 j-jn n1, pc-acp vvi po31 n1, pc-acp vvi d n2.
(24) sermon (DIV1)
809
Image 230
5618
Therefore, this we finde by experience, it is not a notion that men are not able to come in.
Therefore, this we find by experience, it is not a notion that men Are not able to come in.
av, d pns12 vvb p-acp n1, pn31 vbz xx dt n1 cst n2 vbr xx j pc-acp vvi p-acp.
(24) sermon (DIV1)
809
Image 230
5619
But, you will say, this is a discouraging doctrine, if God must doe all, what shall we doe? it teacheth every man to sit still? But, you will say, this is a discouraging Doctrine, if God must do all, what shall we do? it Teaches every man to fit still?
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(24) sermon (DIV1)
810
Image 230
5620
I answer, No, it will not teach men to sit still, because there is no man ever went about it, that ever found any impediment: I answer, No, it will not teach men to fit still, Because there is no man ever went about it, that ever found any impediment:
pns11 vvb, uh-dx, pn31 vmb xx vvi n2 pc-acp vvi av, c-acp pc-acp vbz dx n1 av vvd p-acp pn31, cst av vvd d n1:
(24) sermon (DIV1)
811
Image 230
5621
Therefore he must know, what is an Impediment. Impediments (when a man cannot doe a thing) are of two sorts:
Therefore he must know, what is an Impediment. Impediments (when a man cannot do a thing) Are of two sorts:
av pns31 vmb vvi, q-crq vbz dt n1. n2 (c-crq dt n1 vmbx vdi dt n1) vbr pp-f crd n2:
(24) sermon (DIV1)
811
Image 230
5622
One is, when I see such a thing as I desire, but there is a doore lockt on me,
One is, when I see such a thing as I desire, but there is a door locked on me,
pi vbz, c-crq pns11 vvb d dt n1 c-acp pns11 vvb, cc-acp pc-acp vbz dt n1 vvn p-acp pno11,
(24) sermon (DIV1)
811
Image 230
5623
and I cannot come at it, or I am fettered, and cannot goe to it,
and I cannot come At it, or I am fettered, and cannot go to it,
cc pns11 vmbx vvi p-acp pn31, cc pns11 vbm vvn, cc vmbx vvi p-acp pn31,
(24) sermon (DIV1)
811
Image 230
5624
or it is in another mans hand, and I cannot get it out of his hand; here a man may complaine.
or it is in Another men hand, and I cannot get it out of his hand; Here a man may complain.
cc pn31 vbz p-acp j-jn ng1 n1, cc pns11 vmbx vvi pn31 av pp-f po31 n1; av dt n1 vmb vvi.
(24) sermon (DIV1)
811
Image 230
5625
The second Impediment is, when the thing lyes before thee, thou mayest have it, if thou wilt;
The second Impediment is, when the thing lies before thee, thou Mayest have it, if thou wilt;
dt ord n1 vbz, c-crq dt n1 vvz p-acp pno21, pns21 vm2 vhi pn31, cs pns21 vm2;
(24) sermon (DIV1)
811
Image 230
5626
every thing lyes ready, and simply it is because thou wilt not.
every thing lies ready, and simply it is Because thou wilt not.
d n1 vvz j, cc av-j pn31 vbz c-acp pns21 vm2 xx.
(24) sermon (DIV1)
811
Image 230
5627
Here now no man can complaine, saying, Why is there such an Impediment? Why may not I come in? Was there ever any man resolved with himselfe, I will live a godly life,
Here now no man can complain, saying, Why is there such an Impediment? Why may not I come in? Was there ever any man resolved with himself, I will live a godly life,
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(24) sermon (DIV1)
811
Image 230
5628
if I can? No, it is not that, all the extrinsecal impediments are taken away,
if I can? No, it is not that, all the extrinsical impediments Are taken away,
cs pns11 vmb? uh-dx, pn31 vbz xx d, d dt j n2 vbr vvn av,
(24) sermon (DIV1)
811
Image 230
5629
and all the matter is in thy will, thou refusest to come in, and wilt not walke in that way. Here lyeth the Impediment.
and all the matter is in thy will, thou refusest to come in, and wilt not walk in that Way. Here lies the Impediment.
cc d dt n1 vbz p-acp po21 n1, pns21 vv2 pc-acp vvi p-acp, cc vm2 xx vvi p-acp d n1. av vvz dt n1.
(24) sermon (DIV1)
811
Image 230
5630
Againe, it is not a doctrine of discouragement;
Again, it is not a Doctrine of discouragement;
av, pn31 vbz xx dt n1 pp-f n1;
(24) sermon (DIV1)
812
Image 230
5631
for, you must know, though God doth it by his Almighty Power, yet he workes in us, In modo intelligentium, He uses us in the worke,
for, you must know, though God does it by his Almighty Power, yet he works in us, In modo intelligentium, He uses us in the work,
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(24) sermon (DIV1)
812
Image 230
5632
and he useth us after the manner of men; for every man doth Actus agere ; he workes in us by propounding reasons, and arguments to move with all;
and he uses us After the manner of men; for every man does Actus agere; he works in us by propounding Reasons, and Arguments to move with all;
cc pns31 vvz pno12 p-acp dt n1 pp-f n2; p-acp d n1 vdz fw-la fw-la; pns31 vvz p-acp pno12 p-acp vvg n2, cc n2 pc-acp vvi p-acp d;
(24) sermon (DIV1)
812
Image 230
5633
thou understandest them, and knowest them:
thou Understandest them, and Knowest them:
pns21 vv2 pno32, cc vv2 pno32:
(24) sermon (DIV1)
812
Image 230
5634
therefore it is as much as thou canst doe in the beginning to thinke, what reasons there are to move thee to goe in, to betake thy selfe to a godly course,
Therefore it is as much as thou Canst do in the beginning to think, what Reasons there Are to move thee to go in, to betake thy self to a godly course,
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(24) sermon (DIV1)
812
Image 230
5635
and to change the old haunts thou hast lived in before.
and to change the old haunts thou hast lived in before.
cc pc-acp vvi dt j n2 pns21 vh2 vvn p-acp a-acp.
(24) sermon (DIV1)
812
Image 230
5636
Againe, thou must keepe from the Impediments, thou must keepe out of ill company, that destroyes this.
Again, thou must keep from the Impediments, thou must keep out of ill company, that Destroys this.
av, pns21 vmb vvi p-acp dt n2, pns21 vmb vvi av pp-f j-jn n1, cst vvz d.
(24) sermon (DIV1)
813
Image 230
5637
Thou hast many good sparkes in thee, thou must blow them up, thou must lay thy selfe by the people, till the Angell comes, and moves the waters;
Thou hast many good sparks in thee, thou must blow them up, thou must lay thy self by the people, till the Angel comes, and moves the waters;
pns21 vh2 d j n2 p-acp pno21, pns21 vmb vvi pno32 a-acp, pns21 vmb vvi po21 n1 p-acp dt n1, c-acp dt n1 vvz, cc vvz dt n2;
(24) sermon (DIV1)
813
Image 230
5638
there be many things thou must doe, and though the candle cannot light it selfe,
there be many things thou must do, and though the candle cannot Light it self,
pc-acp vbi d n2 pns21 vmb vdi, cc cs dt n1 vmbx vvi pn31 n1,
(24) sermon (DIV1)
813
Image 230
5639
yet, when it is lighted, it is but putting oyle to it, and wee may maintaine the flame:
yet, when it is lighted, it is but putting oil to it, and we may maintain the flame:
av, c-crq pn31 vbz vvn, pn31 vbz p-acp vvg n1 p-acp pn31, cc pns12 vmb vvi dt n1:
(24) sermon (DIV1)
813
Image 230
5640
though thou canst not begin thy life, though thou canst not make thy selfe a living man,
though thou Canst not begin thy life, though thou Canst not make thy self a living man,
cs pns21 vm2 xx vvi po21 n1, cs pns21 vm2 xx vvi po21 n1 dt j-vvg n1,
(24) sermon (DIV1)
813
Image 230
5641
when thou art dead, yet, when there is life, thou mayest stirre, and move thy selfe, thou mayst eat and drink in strength of that life;
when thou art dead, yet, when there is life, thou Mayest stir, and move thy self, thou Mayest eat and drink in strength of that life;
c-crq pns21 vb2r j, av, c-crq pc-acp vbz n1, pns21 vm2 vvi, cc vvb po21 n1, pns21 vm2 vvi cc vvi p-acp n1 pp-f d n1;
(24) sermon (DIV1)
813
Image 230
5642
when the fire is kindled we may maintaine it. I say, we preach Free-will to the Regenerate;
when the fire is kindled we may maintain it. I say, we preach Freewill to the Regenerate;
c-crq dt n1 vbz vvn pns12 vmb vvi pn31. pns11 vvb, pns12 vvb j p-acp dt vvn;
(24) sermon (DIV1)
813
Image 230
5643
for certainly, so much grace as they have, so much Free-will they have, for Free-will followes Grace,
for Certainly, so much grace as they have, so much Freewill they have, for Freewill follows Grace,
c-acp av-j, av d n1 c-acp pns32 vhb, av d j pns32 vhb, p-acp j vvz n1,
(24) sermon (DIV1)
814
Image 230
5644
as the Shadow doth the Body; so farre as we are restored to Adams condition, so farre we have Adams Free-will.
as the Shadow does the Body; so Far as we Are restored to Adams condition, so Far we have Adams Freewill.
c-acp dt n1 vdz dt n1; av av-j c-acp pns12 vbr vvn p-acp npg1 n1, av av-j pns12 vhb npg1 j.
(24) sermon (DIV1)
814
Image 230
5645
Therefore we maintaine Free-will in the Regenerate, and as farre as thou art Regenerate, thou hast Free-will, thou mayest doe more than thou doest.
Therefore we maintain Freewill in the Regenerate, and as Far as thou art Regenerate, thou hast Freewill, thou Mayest do more than thou dost.
av pns12 vvb j p-acp dt vvn, cc c-acp av-j c-acp pns21 vb2r vvn, pns21 vh2 j, pns21 vm2 vdi av-dc cs pns21 vd2.
(24) sermon (DIV1)
815
Image 230
5646
Therefore doe not sit downe and say, I cannot doe it, for thou mayest doe it;
Therefore do not fit down and say, I cannot do it, for thou Mayest do it;
av vdb xx vvi a-acp cc vvi, pns11 vmbx vdi pn31, c-acp pns21 vm2 vdi pn31;
(24) sermon (DIV1)
816
Image 230
5647
and if thou hast but a little strength, thou mayest improve and husband it, as well as any other talent,
and if thou hast but a little strength, thou Mayest improve and husband it, as well as any other talon,
cc cs pns21 vh2 p-acp dt j n1, pns21 vm2 vvi cc vvi pn31, c-acp av c-acp d j-jn n1,
(24) sermon (DIV1)
816
Image 230
5648
and it shall increase and grow in thee.
and it shall increase and grow in thee.
cc pn31 vmb vvi cc vvi p-acp pno21.
(24) sermon (DIV1)
816
Image 230
5649
Last of all, you will say, But what use is there of this doctrine, to tell us that we are New Creatures, Last of all, you will say, But what use is there of this Doctrine, to tell us that we Are New Creatures,
ord pp-f d, pn22 vmb vvi, cc-acp q-crq n1 vbz a-acp pp-f d n1, pc-acp vvi pno12 d pns12 vbr j n2,
(24) sermon (DIV1)
817
Image 230
5650
and God must make us New Creatures, and he must beget us by the Word of Truth?
and God must make us New Creatures, and he must beget us by the Word of Truth?
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5651
What use is there of it? What use is there of it?
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5652
Very great use. One great use of it is this, if we doe not thus hold with God, that we are dependant upon him, Very great use. One great use of it is this, if we do not thus hold with God, that we Are dependant upon him,
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5653
and know that it is he that wrought that worke, we should be but in the state of Adam. Now this is the great advantage we have by the Gospell, we have not a stocke in our owne hands,
and know that it is he that wrought that work, we should be but in the state of Adam. Now this is the great advantage we have by the Gospel, we have not a stock in our own hands,
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but are kept by the power of God to salvation.
but Are kept by the power of God to salvation.
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5655
Otherwise, if it were true that we take Grace, and refuse it, according to libertie of will;
Otherwise, if it were true that we take Grace, and refuse it, according to liberty of will;
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5656
you must know, this will consequently follow on it;
you must know, this will consequently follow on it;
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5657
if thou canst take it out of liberty of will, thou mayest let it goe againe:
if thou Canst take it out of liberty of will, thou Mayest let it go again:
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5658
never any man holds one, but he holds the other also; I say, thou may'st fall from it againe.
never any man holds one, but he holds the other also; I say, thou Mayest fallen from it again.
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5659
Now, if thou mayest take it, and fall from it againe, thou art as Adam was;
Now, if thou Mayest take it, and fallen from it again, thou art as Adam was;
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5660
how miserable then is thy condition? But by this doctrine that we are in Christ, that Christ hath made us New Creatures, that the worke hath beene begun by him,
how miserable then is thy condition? But by this Doctrine that we Are in christ, that christ hath made us New Creatures, that the work hath been begun by him,
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5661
and we are now committed to his keeping, we are in another condition than we had in Adam.
and we Are now committed to his keeping, we Are in Another condition than we had in Adam.
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5662
Againe, there is this end of this doctrine:
Again, there is this end of this Doctrine:
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5663
if this doctrine were not preached, thou wouldest goe about a worke, which thou wouldest never be able to performe;
if this Doctrine were not preached, thou Wouldst go about a work, which thou Wouldst never be able to perform;
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5664
for, if thou hast this opinion, I may doe it out of liberty of wil, thou wilt goe about a worke without strength, thou wilt goe about to leape over a great ditch with a short staffe.
for, if thou hast this opinion, I may do it out of liberty of will, thou wilt go about a work without strength, thou wilt go about to leap over a great ditch with a short staff.
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5665
Now when a man will not seeke to God, the worke lyes undone: he that will not be strong by Gods strength, shal not be strong:
Now when a man will not seek to God, the work lies undone: he that will not be strong by God's strength, shall not be strong:
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5666
when thou art taught, it is God that doth it, it will teach thee to goe to God and Christ,
when thou art taught, it is God that does it, it will teach thee to go to God and christ,
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5667
and pray them to doe it, and so the worke will be done to thine hand, which before could never have beene done.
and pray them to do it, and so the work will be done to thine hand, which before could never have been done.
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5668
Againe, if thou couldest take Christ, and come in, thou wouldest be lesse beholding to Christ, and so love thy selfe and be lesse humble.
Again, if thou Couldst take christ, and come in, thou Wouldst be less beholding to christ, and so love thy self and be less humble.
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5669
On the other side, when thou seest thou hast nothing, thou wilt doe as wives, who, seeing they have nothing, no beauty, they love their husbands better all the dayes of their life:
On the other side, when thou See thou hast nothing, thou wilt do as wives, who, seeing they have nothing, no beauty, they love their Husbands better all the days of their life:
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5670
Why doth Christ presse it so, I have loved you, and you have not loved me, I have taken you,
Why does christ press it so, I have loved you, and you have not loved me, I have taken you,
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5671
and you have not taken me? It is a great matter when the wife saith, I have tooke you, I have chosen you, I loved you:
and you have not taken me? It is a great matter when the wife Says, I have took you, I have chosen you, I loved you:
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5672
we cannot argue thus with CHRIST, for CHRISTS Memento is ever and anon, I have loved you, and not you me.
we cannot argue thus with CHRIST, for CHRIST Memento is ever and anon, I have loved you, and not you me.
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5673
Last of all, this use you may make of it, learne to depend on Christ with much feare, to take heed of putting off the worke, Last of all, this use you may make of it, Learn to depend on christ with much Fear, to take heed of putting off the work,
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5674
when hee calls, take heed of denying him, if the other doctrine were true, you might be bold to put off your Repentance,
when he calls, take heed of denying him, if the other Doctrine were true, you might be bold to put off your Repentance,
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5675
but take heed of that, when it is God that workes in you, when God must doe it,
but take heed of that, when it is God that works in you, when God must do it,
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5676
and he doth when he lists, when it is the Spirit that doth it, and it breathes when and where it lists;
and he does when he lists, when it is the Spirit that does it, and it breathes when and where it lists;
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5677
this may make you feare and tremble. So you may see there is an end of this doctrine:
this may make you Fear and tremble. So you may see there is an end of this Doctrine:
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5678
now we will make a little use of it, and so end.
now we will make a little use of it, and so end.
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5679
First, if it be Christs worke, if it be he that must begin it, (for it is a creature) then you see what businesse we have in hand, that are Preachers of the Gospell, our businesse is to make men other Creatures, which is a transcendent worke, it is the worke of God, and not of man:
First, if it be Christ work, if it be he that must begin it, (for it is a creature) then you see what business we have in hand, that Are Preachers of the Gospel, our business is to make men other Creatures, which is a transcendent work, it is the work of God, and not of man:
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5680
this is the errand we are sent about, and the work we are taught to doe every Sabbath;
this is the errand we Are sent about, and the work we Are taught to do every Sabbath;
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5681
and every Sermon which we preach to you, to turne Lions into Lambes, to transforme the heart of man,
and every Sermon which we preach to you, to turn Lions into Lambs, to transform the heart of man,
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5682
and to make you New Creatures.
and to make you New Creatures.
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5683
This I speake of, not for our sakes, but for yours, that you may make use of it:
This I speak of, not for our sakes, but for yours, that you may make use of it:
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5684
you must learne to know, when you heare the Word, what action you have in hand,
you must Learn to know, when you hear the Word, what actium you have in hand,
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5685
and whom you have to doe with, that is, with the Almighty God, and not with man;
and whom you have to do with, that is, with the Almighty God, and not with man;
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5686
for, alas, my Brethren, what are we able to doe? Ephes. 2.10. You are Gods workmanship in Iesus Christ, created to good workes, that you should walke in them:
for, alas, my Brothers, what Are we able to do? Ephesians 2.10. You Are God's workmanship in Iesus christ, created to good works, that you should walk in them:
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5687
It is true, we are the Instruments, but ye are Gods workmanship. Take the best Instrument wherewith we make any artificiall thing, an Axe or a Chisell,
It is true, we Are the Instruments, but you Are God's workmanship. Take the best Instrument wherewith we make any artificial thing, an Axe or a Chisel,
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5688
or whatsoever it is, you know, if there be not an influence from the Artificer, it will make no artificiall thing, it will strike when you use it,
or whatsoever it is, you know, if there be not an influence from the Artificer, it will make no artificial thing, it will strike when you use it,
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5689
but it will not make any artificiall thing, if there be not an influence from the Artificer:
but it will not make any artificial thing, if there be not an influence from the Artificer:
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5690
So we are Instruments, and the Word is an Instrument, but if there be not an influence from God, the worke will not be done, you will never be made New Creatures.
So we Are Instruments, and the Word is an Instrument, but if there be not an influence from God, the work will not be done, you will never be made New Creatures.
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5691
Therefore you are Gods workmanship created to good workes; he doth it, and remember you have to doe with him:
Therefore you Are God's workmanship created to good works; he does it, and Remember you have to do with him:
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5692
You have an elegant expression of it in 2 Cor. 3.2. You are Christs Epistle administred by us, and written not with Inke, but with the Spirit of the living God:
You have an elegant expression of it in 2 Cor. 3.2. You Are Christ Epistle administered by us, and written not with Ink, but with the Spirit of the living God:
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5693
That is, the Law of God is written in your hearts.
That is, the Law of God is written in your hearts.
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5694
You know, Regeneration is in many other places of Scripture, A writing the Law of God in their hearts ;
You know, Regeneration is in many other places of Scripture, A writing the Law of God in their hearts;
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5695
then there is a writing, and in this sense the Saints are called an Epistle, but they are Christs Epistle, we are the pen,
then there is a writing, and in this sense the Saints Are called an Epistle, but they Are Christ Epistle, we Are the pen,
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5696
and he is the Writer, he handles the pen, and what shal the pen do,
and he is the Writer, he handles the pen, and what shall the pen do,
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5697
when there is paper and no Inke? will there be any Epistle written? Now what is that, you are Christs Epistle not written with Inke,
when there is paper and no Ink? will there be any Epistle written? Now what is that, you Are Christ Epistle not written with Ink,
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5698
but by the Spirit of God? We doe but apply the pen to the paper;
but by the Spirit of God? We do but apply the pen to the paper;
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5699
but if God put not Inke into the pen, that is, the Spirit of the living God, nothing will be written in your hearts.
but if God put not Ink into the pen, that is, the Spirit of the living God, nothing will be written in your hearts.
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5700
Therefore, remember what you have to doe, and with whom; not with us, for we are able to doe nothing:
Therefore, Remember what you have to do, and with whom; not with us, for we Are able to do nothing:
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5701
not Paul or Apollo mighty in Scriptures, We are the Ministers by whom you beleeve. It is God that doth it, we are but those by whom you beleeve:
not Paul or Apollo mighty in Scriptures, We Are the Ministers by whom you believe. It is God that does it, we Are but those by whom you believe:
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5702
Peter, if that ever any man was able so to doe it, he was, that had his tongue set on fire by the Holy Ghost,Peter, if that ever any man was able so to do it, he was, that had his tongue Set on fire by the Holy Ghost,
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5703
yet he was not able to doe it, Galath. 2.8. He that was mightie by Peter over the Circumcision, God was mighty by Peter:
yet he was not able to do it, Galatians. 2.8. He that was mighty by Peter over the Circumcision, God was mighty by Peter:
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5704
but the work was none of his;
but the work was none of his;
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5705
we are the Rams hornes, but who throwes downe the walls of Iericho? Are we able to doe it? No, my Brethren, no more than Peter was able to open the Iron-gates.
we Are the Rams horns, but who throws down the walls of Jericho? are we able to do it? No, my Brothers, no more than Peter was able to open the Iron gates.
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5706
It is true, when Peter came to them, they opened, and not before, but it was the Angell that did it.
It is true, when Peter Come to them, they opened, and not before, but it was the Angel that did it.
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5707
So when we preach the Gospell, there be everlasting doores; can we open the Iron-gates? No more than any man can open Iron-doores.
So when we preach the Gospel, there be everlasting doors; can we open the Iron gates? No more than any man can open Iron-doors.
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5708
Therefore Lidia's heart was opened, else Paul might have preached long enough in vaine; in Luke the last Chapter, He opened their understandings, that they might understand the Scriptures.
Therefore Lidia's heart was opened, Else Paul might have preached long enough in vain; in Lycia the last Chapter, He opened their understandings, that they might understand the Scriptures.
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5709
If he had not opened their understandings, as he was God, he had done them no good,
If he had not opened their understandings, as he was God, he had done them no good,
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5710
when he preached to them as man: Therefore it is God that doth it.
when he preached to them as man: Therefore it is God that does it.
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5711
But, you will say, of what use is this to us, that God doth it? It is of much use:
But, you will say, of what use is this to us, that God does it? It is of much use:
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5712
therefore, when you come to this place every Sabbath day to heare the Word, when you see you have to doe with the mighty God (we are the Pen, it is God that doth it) learne to come with reverence and feare;
Therefore, when you come to this place every Sabbath day to hear the Word, when you see you have to do with the mighty God (we Are the Pen, it is God that does it) Learn to come with Reverence and Fear;
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5713
learne to say of this place, as Iacob did, when he saw God, when he saw the Ladder,
Learn to say of this place, as Iacob did, when he saw God, when he saw the Ladder,
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5714
and Angels ascending, and descending, Surely this is a fearefull place, and no other than the gate of Heaven, and the House of God;
and Angels ascending, and descending, Surely this is a fearful place, and no other than the gate of Heaven, and the House of God;
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5715
it may be, you thought of it before:
it may be, you Thought of it before:
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5716
You come to heare Sermons, as Lectures and Declamations, to have your understanding bettered, but you doe not remember that it is the gate of Heaven, and the House of God:
You come to hear Sermons, as Lectures and Declamations, to have your understanding bettered, but you do not Remember that it is the gate of Heaven, and the House of God:
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5717
you see not God standing over us, you should over-looke us, it is the gate of Heaven, that is, you shall never come to Heaven ordinarily,
you see not God standing over us, you should overlook us, it is the gate of Heaven, that is, you shall never come to Heaven ordinarily,
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5718
if you goe not thorow this gate, it is the House of God:
if you go not thorough this gate, it is the House of God:
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5719
And indeed when you come hither, your eye must be upon him more than upon us;
And indeed when you come hither, your eye must be upon him more than upon us;
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5720
expect and wait what God will doe on you hearts, in such a time, if you come and heare;
expect and wait what God will do on you hearts, in such a time, if you come and hear;
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5721
and God hath done nothing, observe that, and say, it is because God hath with-holden his hand,
and God hath done nothing, observe that, and say, it is Because God hath withholden his hand,
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5722
therefore my heart is not quickned at this Sermon;
Therefore my heart is not quickened At this Sermon;
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5723
if any thing hath been done, know, it is a Sparkle kindled from Heaven, therefore cherish it, looke well to it,
if any thing hath been done, know, it is a Sparkle kindled from Heaven, Therefore cherish it, look well to it,
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5724
for it is a sparke kindled from heaven:
for it is a spark kindled from heaven:
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5725
therefore, doe as they did in the Law, see what David did on the Altar which he built on Mount Moriah, when the Altar was built, they laid the wood and Sacrifice,
Therefore, do as they did in the Law, see what David did on the Altar which he built on Mount Moriah, when the Altar was built, they laid the wood and Sacrifice,
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5726
and looked to God, when hee would send fire from heaven:
and looked to God, when he would send fire from heaven:
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5727
So we are the wood, looke to God for fire, if you can get a Sparke, be sure to maintaine it;
So we Are the wood, look to God for fire, if you can get a Spark, be sure to maintain it;
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5728
for that was the manner of the Priests, when they had a little fire from heaven, they alway gave fewell, they never let it goe out againe.
for that was the manner of the Priests, when they had a little fire from heaven, they always gave fuel, they never let it go out again.
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5729
Looke to it diligently, if you have got a sparke from heaven, let it not goe out againe, (as it is the case of many thousands to doe) there may be sparkes,
Look to it diligently, if you have god a spark from heaven, let it not go out again, (as it is the case of many thousands to doe) there may be sparks,
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5730
and you may heat your selves by them, and it may be but fire from earht:
and you may heat your selves by them, and it may be but fire from earht:
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5731
When a Sacrifice was kindled by common fire, God accepted it not, though it burnt as other fire,
When a Sacrifice was kindled by Common fire, God accepted it not, though it burned as other fire,
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5732
yet it was no sacrifice to God.
yet it was no sacrifice to God.
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5733
Morall reason and naturall wisdome may kindle a fire, that may be very like true fire,
Moral reason and natural Wisdom may kindle a fire, that may be very like true fire,
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5734
but it is not from heaven:
but it is not from heaven:
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5735
Therefore come with much feare to this place, like men that have your eyes on GOD, seeke him not for fashion,
Therefore come with much Fear to this place, like men that have your eyes on GOD, seek him not for fashion,
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5736
and know it is to no purpose, if God send not his Spirit from heaven.
and know it is to no purpose, if God send not his Spirit from heaven.
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5737
Againe, you will say, what use is there of this, that it is God that doth it and not man.
Again, you will say, what use is there of this, that it is God that does it and not man.
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5738
I say therefore, give the praise and glory of it to God, give it not to us,
I say Therefore, give the praise and glory of it to God, give it not to us,
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5739
but to him, this is not a light notion, but of great moment, for it will make thee love the Lord Iesus:
but to him, this is not a Light notion, but of great moment, for it will make thee love the Lord Iesus:
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5740
Saint Paul puts this among the greatest mercies; He hath beene mercifull to mee with faith and love:
Saint Paul puts this among the greatest Mercies; He hath been merciful to me with faith and love:
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5741
that amazed him, that he could never be thankfull enough for it, that is, he hath wrought in me faith and love, therefore gives him the praise. that amazed him, that he could never be thankful enough for it, that is, he hath wrought in me faith and love, Therefore gives him the praise.
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5742
It is God that doth it, wee are but the instruments;
It is God that does it, we Are but the Instruments;
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5743
we praise not the Trumpet, but the Trumpetter, we praise not the Pensill, but the Painter.
we praise not the Trumpet, but the Trumpeter, we praise not the Pencil, but the Painter.
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5744
It is God that doth the worke, give him therefore the whole praise of it, this is a matter of much use to you.
It is God that does the work, give him Therefore the Whole praise of it, this is a matter of much use to you.
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5745
For when there is a Minister of God, that hath beene an instrument of bringing you to heaven, you will love this man, prize him,
For when there is a Minister of God, that hath been an Instrument of bringing you to heaven, you will love this man, prize him,
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5746
and magnifie him in your thoughts, and you doe well; but remember, that you take nothing from Christ; alas!
and magnify him in your thoughts, and you do well; but Remember, that you take nothing from christ; alas!
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5747
what is the Pen to him that writes the Epistle? What are we, my Brethren? give not to us what belongs unto him;
what is the Pen to him that writes the Epistle? What Are we, my Brothers? give not to us what belongs unto him;
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5748
nothing unto us, saith Paul, we have done thus and thus, but it is nothing, it is Christ that hath done all, and let him have all:
nothing unto us, Says Paul, we have done thus and thus, but it is nothing, it is christ that hath done all, and let him have all:
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5749
as the servants of Christ, we must be wary, that we rob not our Master of mens affections,
as the Servants of christ, we must be wary, that we rob not our Master of men's affections,
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5750
for we are but spokes-men to present you to Christ: therefore be exceeding wary, give your affections to the Lord, to whom they belong:
for we Are but spokesmen to present you to christ: Therefore be exceeding wary, give your affections to the Lord, to whom they belong:
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5751
If ever you receive any good by any Sermon, if you be ever quickned, if ever a little enlivened by the powerfull preaching of the Word, give glory to Christ,
If ever you receive any good by any Sermon, if you be ever quickened, if ever a little enlivened by the powerful preaching of the Word, give glory to christ,
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5752
and say he hath done it, let him have the praise of it, love him so much the more,
and say he hath done it, let him have the praise of it, love him so much the more,
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5753
for of all graces, nothing is like that to worke grace in your hearts.
for of all graces, nothing is like that to work grace in your hearts.
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5754
Againe, if you will say, what use is there of it? That it is not the Minister, but GOD that doth it.
Again, if you will say, what use is there of it? That it is not the Minister, but GOD that does it.
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5755
Then doe not expect from us, that we should come with excellency of wisdome, or of words, that we should come with wit, and eloquence, and learning. Then do not expect from us, that we should come with excellency of Wisdom, or of words, that we should come with wit, and eloquence, and learning.
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5756
Will this make a New Creature? No, it will not doe it;
Will this make a New Creature? No, it will not do it;
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5757
for it is God, that makes men New Creatures, and, if it be so, he will doe it by his owne Instruments, that is, by his owne Word:
for it is God, that makes men New Creatures, and, if it be so, he will do it by his own Instruments, that is, by his own Word:
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5758
Thus Paul reasons, 1 Cor. 2. Wee preach the Gospell, not with excellencie of words; for then the death of Christ would be of no effect;
Thus Paul Reasons, 1 Cor. 2. we preach the Gospel, not with excellency of words; for then the death of christ would be of no Effect;
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5759
that is, no man will be a New Creature, and Christ would die in vaine:
that is, no man will be a New Creature, and christ would die in vain:
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5760
therefore we preach the Gospel in the evidence of the Spirit and Power, these go together, evidence of Spirit and power.
Therefore we preach the Gospel in the evidence of the Spirit and Power, these go together, evidence of Spirit and power.
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5761
What then is this preaching in evidence of the Spirit? Certainely, it is never evident that the Spirit speakes,
What then is this preaching in evidence of the Spirit? Certainly, it is never evident that the Spirit speaks,
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5762
but when you know the Word speake:
but when you know the Word speak:
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5763
therefore, when any man knowes, that this is the Word we preach, there is an evidence, it is a speech of the Spirit,
Therefore, when any man knows, that this is the Word we preach, there is an evidence, it is a speech of the Spirit,
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5764
and when the Spiri• speakes to the heart, there is Power, and that was the reason that Christ did so much good? He taught with authority, and not as the Scribes.
and when the Spiri• speaks to the heart, there is Power, and that was the reason that christ did so much good? He taught with Authority, and not as the Scribes.
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5765
What is that to come with authority? As when a Constable comes in the name of the King, he shewes his evidence, he hath that which makes evident to him, with whom he hath to deale, that he comes from the King:
What is that to come with Authority? As when a Constable comes in the name of the King, he shows his evidence, he hath that which makes evident to him, with whom he hath to deal, that he comes from the King:
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5766
We preach with authority, then onely when wee speake from God to the consciences of men;
We preach with Authority, then only when we speak from God to the Consciences of men;
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5767
this consisteth not in excellencie of words, but so much as there is of God, so much authority.
this Consisteth not in excellency of words, but so much as there is of God, so much Authority.
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5768
Therefore come not with affectation of excellencie of words and wisdome:
Therefore come not with affectation of excellency of words and Wisdom:
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5769
If we had al the wit in the world to set Word of God in it, it is better than that in which it is set;
If we had all the wit in the world to Set Word of God in it, it is better than that in which it is Set;
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5770
as the Diamond is better than the Gold in which it is set.
as the Diamond is better than the Gold in which it is Set.
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5771
If you were to chuse a Minister, chuse not such an one, desire it not, expect it not, the foolishnesse of preaching is wiser than men, it will doe more than all the wisdome of man,
If you were to choose a Minister, choose not such an one, desire it not, expect it not, the foolishness of preaching is Wiser than men, it will do more than all the Wisdom of man,
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5772
though it is but foolishnesse to some;
though it is but foolishness to Some;
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5773
We speake wisdome to them that are perfect, saith Paul, they, that be perfect, will recount it wisdome, it is foolishnesse to them that are children and unable to discerne.We speak Wisdom to them that Are perfect, Says Paul, they, that be perfect, will recount it Wisdom, it is foolishness to them that Are children and unable to discern.
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5774
Againe, though it be but foolishnesse on the out-side, yet there be treasures within, and God hath hid these treasures under base out-sides, that men may stumble at them,
Again, though it be but foolishness on the outside, yet there be treasures within, and God hath hid these treasures under base outsides, that men may Stumble At them,
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5775
as men that hide treasure under straw, the foolishnesse of preaching saves the soules of men;
as men that hide treasure under straw, the foolishness of preaching saves the Souls of men;
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5776
therefore seeing it is God that doth it, he will use his own Instruments, God workes by it.
Therefore seeing it is God that does it, he will use his own Instruments, God works by it.
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5777
Can words, can all morall wit make a New Creature? No, it is God;
Can words, can all moral wit make a New Creature? No, it is God;
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5778
then why doe we make a question? The more the Word is discovered and brought home, the better it is;
then why do we make a question? The more the Word is discovered and brought home, the better it is;
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5779
because, indeed, when we preach any thing else, you doe but see a Creature, and you thinke you have to doe with a Creature;
Because, indeed, when we preach any thing Else, you do but see a Creature, and you think you have to do with a Creature;
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5780
for you can answer wit with wit, and learning with learning;
for you can answer wit with wit, and learning with learning;
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5781
and when you see you have to doe with men, though never so excellent, yet they are men:
and when you see you have to do with men, though never so excellent, yet they Are men:
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5782
But when Christ speakes to the conscience, now the heart is brought downe, when it seeth it hath to doe with God, that only hath to doe with the consciences of men;
But when christ speaks to the conscience, now the heart is brought down, when it sees it hath to do with God, that only hath to do with the Consciences of men;
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5783
therefore expect not the contrary, and remember that God is the doer of it, it is he that writes the Epistle, though we be the Ministers.
Therefore expect not the contrary, and Remember that God is the doer of it, it is he that writes the Epistle, though we be the Ministers.
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5784
It is therefore not without use that we preach this doctrine to you. And to all that I have said adde this one more:
It is Therefore not without use that we preach this Doctrine to you. And to all that I have said add this one more:
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5785
Therefore if you find there hath not been a mighty work of God wrought in your hearts at any time,
Therefore if you find there hath not been a mighty work of God wrought in your hearts At any time,
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5786
when you have heard the Word, know you have heard in vaine, for the labour is lost,
when you have herd the Word, know you have herd in vain, for the labour is lost,
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5787
if there be no more than the worke of a man.
if there be no more than the work of a man.
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5788
Therefore you must know there be two Preachers at the same time, one that speakes to the heart powerfully, that makes you New Creatures, that baptizeth you with the Holy Ghost and with fire,
Therefore you must know there be two Preachers At the same time, one that speaks to the heart powerfully, that makes you New Creatures, that baptizeth you with the Holy Ghost and with fire,
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5789
and then there is a preaching to the eares:
and then there is a preaching to the ears:
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5790
And there are two hearings, one is when you can repeat, and recall the Word to memory,
And there Are two hearings, one is when you can repeat, and Recall the Word to memory,
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5791
but there is another saving hearing, that is, when is it ingrafted? And when it is ingrafted? even then when it maketh you New Creatures,
but there is Another Saving hearing, that is, when is it ingrafted? And when it is ingrafted? even then when it makes you New Creatures,
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5792
as a graft is then grafted, when it changes all the Stocke.
as a grafted is then grafted, when it changes all the Stock.
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5793
Therefore consider whether you doe so heare, or no, that it hath bred such a change in you,
Therefore Consider whither you do so hear, or no, that it hath bred such a change in you,
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5794
and know, otherwise you have heard it in vaine.
and know, otherwise you have herd it in vain.
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5795
For what doe we do when we preach the Word? we doe as Gehezi did, hee came running with Elisha's staffe to raise the childe,
For what do we do when we preach the Word? we do as Gehazi did, he Come running with Elisha's staff to raise the child,
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5796
but he could not doe it, for though he had Elisha's staffe, he had not Elisha's spirit:
but he could not do it, for though he had Elisha's staff, he had not Elisha's Spirit:
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5797
So we come with the staffe, but not with the Spirit; therefore thou art not raised to life, for there is the staffe without the Spirit:
So we come with the staff, but not with the Spirit; Therefore thou art not raised to life, for there is the staff without the Spirit:
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5798
therefore doe not thinke thou hast heard to any purpose, if the Stocke be not turned,
Therefore do not think thou hast herd to any purpose, if the Stock be not turned,
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5799
if thou findest not the Spirit there.
if thou Findest not the Spirit there.
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5800
What doe we, when we dresse up a Sermon never so well? it is but the rigging of the sailes,
What do we, when we dress up a Sermon never so well? it is but the rigging of the sails,
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5801
and what will all this doe without wind? Is not the Spirit the wind? What are Organs without breath? there is no musike made:
and what will all this do without wind? Is not the Spirit the wind? What Are Organs without breath? there is no music made:
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5802
And what is all our preaching, when the Spirit is absent? That is all in all, indeed it is the sword of the Spirit,
And what is all our preaching, when the Spirit is absent? That is all in all, indeed it is the sword of the Spirit,
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5803
but what is it without the Almighty hand of God? It is said of one, who hearing that Scanderbegs sword had done such and such strange workes, would needs see it, and sent for the sword;
but what is it without the Almighty hand of God? It is said of one, who hearing that Scanderbegs sword had done such and such strange works, would needs see it, and sent for the sword;
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5804
when he saw the sword, he said, he saw no such matter in it;
when he saw the sword, he said, he saw no such matter in it;
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5805
Is this the sword that hath done all this? Scanderbeg sent him word again, I have sent the sword,
Is this the sword that hath done all this? Scanderbeg sent him word again, I have sent the sword,
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5806
but not the Arme that handled it.
but not the Arm that handled it.
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5807
So the Word we preach to you, is but the Sword of God, God lends you the Sword many times,
So the Word we preach to you, is but the Sword of God, God lends you the Sword many times,
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5808
when he keepes the Arme to himselfe:
when he keeps the Arm to himself:
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5809
It may be you have not seene so great things done by it as we tell you of, That it is the Power of God to salvation, that it is that Word of Truth that begets men againe;
It may be you have not seen so great things done by it as we tell you of, That it is the Power of God to salvation, that it is that Word of Truth that begets men again;
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5810
the reason is, because God reserves the Arme to himselfe:
the reason is, Because God reserves the Arm to himself:
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5811
Therefore, when you come to heare, as you have the Sword, pray earnestly that the Arme may goe together with the Sword, that God will make it lively and mighty in operation, to cut downe your lusts, to pierce as a two-edged sword, dividing betweene the bones and the marrow, the joynts and the spirit;
Therefore, when you come to hear, as you have the Sword, pray earnestly that the Arm may go together with the Sword, that God will make it lively and mighty in operation, to Cut down your Lustiest, to pierce as a two-edged sword, dividing between the bones and the marrow, the Joints and the Spirit;
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5812
that is, that you may know your selves better than you did before:
that is, that you may know your selves better than you did before:
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5813
And all this use you may make of this, that you are Creatures, and no man can make you New Creatures:
And all this use you may make of this, that you Are Creatures, and no man can make you New Creatures:
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5814
It is God must doe it. The end of the Sixth Sermon.
It is God must do it. The end of the Sixth Sermon.
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5815
THE SEVENTH SERMON VPON THE NEW CREATVRE. 2 Cor. 5.17. Therefore if any man be in Christ, let him be a new Creature.
THE SEVENTH SERMON UPON THE NEW CREATURE. 2 Cor. 5.17. Therefore if any man be in christ, let him be a new Creature.
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5816
BVt, you will object, GOD workes in us the deed, even every deed, so that a man hath not Free-will after he is Regenerate.
But, you will Object, GOD works in us the deed, even every deed, so that a man hath not Freewill After he is Regenerate.
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5817
To this we answer, that so farre as his grace, and the strength he hath, goes, To this we answer, that so Far as his grace, and the strength he hath, Goes,
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5818
so far he is able to keepe the Commandements of God, by vertue of a generall concourse:
so Far he is able to keep the commandments of God, by virtue of a general concourse:
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5819
It is not denied that a man cannot move his hand, nor doe any action without the generall concourse of God;
It is not denied that a man cannot move his hand, nor doe any actium without the general concourse of God;
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5820
but that God never denyes, but as he gives the Creature ability, so he vouchsafes a generall concourse to it.
but that God never Denies, but as he gives the Creature ability, so he vouchsafes a general concourse to it.
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5821
As it is true in that, so in all actions of grace, a man cannot doe any thing without a concourse:
As it is true in that, so in all actions of grace, a man cannot do any thing without a concourse:
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5822
But when a man hath grace, there be two things wherein a man hath need of speciall supervenient helpe from God:
But when a man hath grace, there be two things wherein a man hath need of special supervenient help from God:
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5823
First, when he is called to doe a worke, which is above the strength he hath received;
First, when he is called to do a work, which is above the strength he hath received;
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5824
here must be more strength, there must be a new addition, for the worke goes beyond the strength:
Here must be more strength, there must be a new addition, for the work Goes beyond the strength:
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5825
As a childe may goe on plaine ground, but if you will have him goe up a paire of staires, you must lend him your helpe:
As a child may go on plain ground, but if you will have him go up a pair of stairs, you must lend him your help:
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5826
So a Christian may doe actions proportionable to the grace he hath received;
So a Christian may do actions proportionable to the grace he hath received;
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5827
yet being called to somewhat above that pitch, he must have a new helpe from God.
yet being called to somewhat above that pitch, he must have a new help from God.
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5828
Secondly, when a man is assaulted by a temptation, beyond the strength he hath received, here needs strength beyond his owne to hold him up:
Secondly, when a man is assaulted by a temptation, beyond the strength he hath received, Here needs strength beyond his own to hold him up:
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5829
A childe may stand alone, but if one thrusts him, you must hold him up, else he fals;
A child may stand alone, but if one thrusts him, you must hold him up, Else he falls;
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5830
so the Lord must put under his hand, and we must have helpe above that we have received,
so the Lord must put under his hand, and we must have help above that we have received,
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5831
but otherwise the position is true, so farre as we are regenerate, so farre we have Free-will, which followes grace:
but otherwise the position is true, so Far as we Are regenerate, so Far we have Freewill, which follows grace:
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5832
So much life as we have, so farre we may move and stirre our selves.
So much life as we have, so Far we may move and stir our selves.
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5833
And in these cases it is true, that we need more helpe from God beyond the grace wee have received.
And in these cases it is true, that we need more help from God beyond the grace we have received.
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5834
The fifth thing to be observed is the order, first in Christ, and then a New Creature;
The fifth thing to be observed is the order, First in christ, and then a New Creature;
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5835
out of which we are briefly to observe this.
out of which we Are briefly to observe this.
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5836
Let no man looke for Sanctification, before he is justified, that is, Let no man be discouraged from comming to Christ, because he finds not in himselfe that godly sorrow for sinne, that ability to repent, that disposition of heart, which he desires to have:
Let no man look for Sanctification, before he is justified, that is, Let no man be discouraged from coming to christ, Because he finds not in himself that godly sorrow for sin, that ability to Repent, that disposition of heart, which he Desires to have:
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5837
for a New Creature followes it; we must first be in Christ before we can be New Creatures.
for a New Creature follows it; we must First be in christ before we can be New Creatures.
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5838
And this is a common fault among us, we will faine have something before we come, we thinke Gods pardons are not free,
And this is a Common fault among us, we will feign have something before we come, we think God's Pardons Are not free,
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5839
but we must bring something in our hand:
but we must bring something in our hand:
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5840
You know the Proclamation runs thus, Buy without money, that is, come without any excellencie at all,
You know the Proclamation runs thus, Buy without money, that is, come without any excellency At all,
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5841
because we are commanded to come and take the water of life freely:
Because we Are commanded to come and take the water of life freely:
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5842
Therefore, doe not say, I have a sinfull disposition, and an hard heart, and cannot mourne for sinne as I should,
Therefore, do not say, I have a sinful disposition, and an hard heart, and cannot mourn for sin as I should,
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5843
therefore I will stay till that be done; it is all one as if thou should'st say, I must go to the Physitian,
Therefore I will stay till that be done; it is all one as if thou Shouldst say, I must go to the physician,
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5844
but I will have my wounds well, and my disease healed first; and when that is done, I will goe to the Physitian.
but I will have my wounds well, and my disease healed First; and when that is done, I will go to the physician.
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5845
What is thy end of going to him, but to have thy dis••se healed? Doest thou thinke to have thy disease healed before? I say it is the same folly:
What is thy end of going to him, but to have thy dis••se healed? Dost thou think to have thy disease healed before? I say it is the same folly:
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5846
The end of going to Christ is, that this very hardnesse of thy heart may be taken away, that this very deadnesse of spirit may be removed, that thou mayest be enlivened,
The end of going to christ is, that this very hardness of thy heart may be taken away, that this very deadness of Spirit may be removed, that thou Mayest be enlivened,
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5847
and quickned, and healed, that thou mayest hate sinne;
and quickened, and healed, that thou Mayest hate sin;
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5848
for he is thy Physitian, looke not for it before-hand, thou must first be in Christ,
for he is thy physician, look not for it beforehand, thou must First be in christ,
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5849
before thou canst be a New Creature.
before thou Canst be a New Creature.
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5850
Againe, if we must first be in Christ, before we can be New Creatures, if that be the order, Again, if we must First be in christ, before we can be New Creatures, if that be the order,
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5851
if that be the motive and the thing that carries us on, then let us be content to use the motive that God useth.
if that be the motive and the thing that carries us on, then let us be content to use the motive that God uses.
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5852
The Papists propound other motives to good workes; they tell them, they shall have heaven and escape damnation for them.
The Papists propound other motives to good works; they tell them, they shall have heaven and escape damnation for them.
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5853
Is this a good reason to move men to good workes? But the course of Scripture is otherwise:
Is this a good reason to move men to good works? But the course of Scripture is otherwise:
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5854
Thou art in Christ, he is thine, therefore be a New Creature, consider what he hath done for thee;
Thou art in christ, he is thine, Therefore be a New Creature, Consider what he hath done for thee;
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5855
therefore labour to turne to him againe.
Therefore labour to turn to him again.
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5856
Consider what thou hadst beene without him, what thou hast by him, and, by that, stirre up thy selfe to doe for him, what he requires.
Consider what thou Hadst been without him, what thou hast by him, and, by that, stir up thy self to do for him, what he requires.
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5857
Therefore the Apostle comming to answer that question, If grace abound, why doth not sinne abound? why doth not a man sinne more? He doth not say, you shall have these and these motives to draw you from sin,
Therefore the Apostle coming to answer that question, If grace abound, why does not sin abound? why does not a man sin more? He does not say, you shall have these and these motives to draw you from since,
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5858
but he tels them, whosoever is in Christ, is dead to sinne, and if you be dead to it,
but he tells them, whosoever is in christ, is dead to sin, and if you be dead to it,
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5859
how shall you live therein? If you be in Christ, you will be New Creatures, there needs no other motive to make you so.
how shall you live therein? If you be in christ, you will be New Creatures, there needs no other motive to make you so.
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5860
And so much for this, because we will hasten to the point, we intend to handle at this time.
And so much for this, Because we will hasten to the point, we intend to handle At this time.
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5861
If any man be in Christ, let him be a New Creature. ] The last point wee are to observe in this Text, is:If any man be in christ, let him be a New Creature. ] The last point we Are to observe in this Text, is:
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5862
That to be in Christ is the ground of all Salva•tion: That to be in christ is the ground of all Salva•tion:
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5863
That is, of all the priviledges we have, and of all the graces we have (for in those two things doth the Kingdome of God consist) it is the ground of all the priviledges we have; That is, of all the privileges we have, and of all the graces we have (for in those two things does the Kingdom of God consist) it is the ground of all the privileges we have;
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5864
we have them therefore, because we be in Christ; It is the ground of all the graces we have, because we are in Christ, therefore wee are New Creatures;
we have them Therefore, Because we be in christ; It is the ground of all the graces we have, Because we Are in christ, Therefore we Are New Creatures;
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5865
therefore wee have the Image of God repaired in us, which is nothing but the bundle of all graces,
Therefore we have the Image of God repaired in us, which is nothing but the bundle of all graces,
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5866
as the old man is the bundle and heape of all corruption and sinne.
as the old man is the bundle and heap of all corruption and sin.
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5867
Now we will shew what it is to be in Christ, and of what moment it is;
Now we will show what it is to be in christ, and of what moment it is;
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5868
then we will make use of it:
then we will make use of it:
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5869
The two first are so neere conjoyned, that we will handle them together, what it is to be in Christ,
The two First Are so near conjoined, that we will handle them together, what it is to be in christ,
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5870
and of what moment it is to be in Christ, that is, to be united to Christ.
and of what moment it is to be in christ, that is, to be united to christ.
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5871
A man then is said to be united to him, when he may truly say that which is in the Canticles, My Beloved is mine, and I am his:
A man then is said to be united to him, when he may truly say that which is in the Canticles, My beloved is mine, and I am his:
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5872
When a man can say Christ is mine, and I am Christs, then we are in Christ, for then we are his.
When a man can say christ is mine, and I am Christ, then we Are in christ, for then we Are his.
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5873
Now that this may be done, there must be a mutuall act of giving and receiving, that is, it is God that gives his Sonne,
Now that this may be done, there must be a mutual act of giving and receiving, that is, it is God that gives his Son,
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5874
and Christ that gives himselfe, as the Apostle speakes, He loved me, and gave himselfe for me.
and christ that gives himself, as the Apostle speaks, He loved me, and gave himself for me.
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5875
When this is done on Gods part, and we have taken him, that makes Christ ours;
When this is done on God's part, and we have taken him, that makes christ ours;
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5876
So there must be a giving and taking to unite us unto Christ; there must be a giving, that is, the Father must give Christ:
So there must be a giving and taking to unite us unto christ; there must be a giving, that is, the Father must give christ:
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5877
now giving is nothing else but Quod meum est, efficere tuum, nullo jure cogente. This definition the Civill Lawyers give of it, and it is a true one: now giving is nothing Else but Quod meum est, efficere tuum, nullo jure cogente. This definition the Civil Lawyers give of it, and it is a true one:
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5878
So the Lord gives Christ to us, he makes him ours, nothing compels him to it,
So the Lord gives christ to us, he makes him ours, nothing compels him to it,
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5879
for if it were by law, it were not by gift, but by debt:
for if it were by law, it were not by gift, but by debt:
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5880
I say, he gives Christ, and freely, and to give him, is nothing else, but to make him ours.
I say, he gives christ, and freely, and to give him, is nothing Else, but to make him ours.
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5881
But to give him is nothing, it is not enough except we take him likewise, for giving and taking are Relatives, remove one, and the other is taken away.
But to give him is nothing, it is not enough except we take him likewise, for giving and taking Are Relatives, remove one, and the other is taken away.
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5882
Though God give his Sonne freely, yet except we take him, that gift is no gift;
Though God give his Son freely, yet except we take him, that gift is no gift;
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5883
therefore there must be a taking on our part, and when these two are done,
Therefore there must be a taking on our part, and when these two Are done,
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5884
when God hath given Christ, and we have taken him, then we are united to Christ,
when God hath given christ, and we have taken him, then we Are united to christ,
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5885
and we are in Christ, and he in us; as in marriage, the husband gives himselfe to the wife, and she takes him;
and we Are in christ, and he in us; as in marriage, the husband gives himself to the wife, and she Takes him;
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5886
againe, the wife gives her selfe to the husband, and he takes her; and when this is once done, and done really, they are united together.
again, the wife gives her self to the husband, and he Takes her; and when this is once done, and done really, they Are united together.
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5887
And such a match is made betweene Christ and us, there is a mutuall giving and taking on both sides;
And such a match is made between christ and us, there is a mutual giving and taking on both sides;
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5888
and when this match is made, Christ is said properly to be in us, and we in him:
and when this match is made, christ is said properly to be in us, and we in him:
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5889
Yea, to goe a little further, Marriage is a neere union, yet but a Relative union;
Yea, to go a little further, Marriage is a near Union, yet but a Relative Union;
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5890
but there is something more in this, Christ hath taken our Nature, He is bone of our bone, and flesh of our f•esh:
but there is something more in this, christ hath taken our Nature, He is bone of our bone, and Flesh of our f•esh:
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5891
And againe, he hath given us his Spirit, that the very same Spirit dwels in us,
And again, he hath given us his Spirit, that the very same Spirit dwells in us,
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5892
as doth in him, that we may be said to be spirit of his Spirit. This is more than is in marriage, this is a neerer union;
as does in him, that we may be said to be Spirit of his Spirit. This is more than is in marriage, this is a nearer Union;
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5893
therefore the Scripture useth a neerer expression, we are as members of the same Body, he the Head, we the members, we have the same Spirit that he hath, we are flesh of the same flesh,
Therefore the Scripture uses a nearer expression, we Are as members of the same Body, he the Head, we the members, we have the same Spirit that he hath, we Are Flesh of the same Flesh,
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5894
and bone of the same bone, so neere an union there is betweene us.
and bone of the same bone, so near an Union there is between us.
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5895
So then, there is more than a Relation, in our being in Christ, he indeed comes in to us,
So then, there is more than a Relation, in our being in christ, he indeed comes in to us,
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5896
as the Sun is said to come into the house:
as the Sun is said to come into the house:
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5897
You know, the Sunne is in the heaven, but when the light comes in, we say the Sun comes into the house;
You know, the Sun is in the heaven, but when the Light comes in, we say the Sun comes into the house;
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5898
for there comes a reall light, which is an effect of the Sunne:
for there comes a real Light, which is an Effect of the Sun:
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5899
So the Sonne of God IESUS CHRIST, though he be in heaven, yet he comes into the heart, by his Spirit,
So the Son of God IESUS CHRIST, though he be in heaven, yet he comes into the heart, by his Spirit,
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5900
as the Sunne doth, by the light which revives us, and quickens us, and workes a change in us.
as the Sun does, by the Light which revives us, and quickens us, and works a change in us.
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5901
Againe, we grow into Christ, as the branches grow into the Vine, into the Root, into the Stocke,
Again, we grow into christ, as the branches grow into the Vine, into the Root, into the Stock,
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5902
so that we are one in another, and we grow one in another, as the branches grow in the Vine,
so that we Are one in Another, and we grow one in Another, as the branches grow in the Vine,
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5903
and the Vine groweth in the branches: Such a mutual union there is between us.
and the Vine grows in the branches: Such a mutual Union there is between us.
cc dt n1 vvz p-acp dt n2: d dt j n1 a-acp vbz p-acp pno12.
(25) sermon (DIV1)
841
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5904
And thence comes all the benefits, (which is the second thing I will shew you, that is, of what moment it is;) I say,
And thence comes all the benefits, (which is the second thing I will show you, that is, of what moment it is;) I say,
cc av vvz d dt n2, (r-crq vbz dt ord n1 pns11 vmb vvi pn22, cst vbz, pp-f r-crq n1 pn31 vbz;) pns11 vvb,
(25) sermon (DIV1)
842
Image 230
5905
hence come all the benefits we have by him, in that we are united to him after this manner, that we are in him ▪ as the branches in the Vine;
hence come all the benefits we have by him, in that we Are united to him After this manner, that we Are in him ▪ as the branches in the Vine;
av vvb d dt n2 pns12 vhb p-acp pno31, p-acp cst pns12 vbr vvn p-acp pno31 p-acp d n1, cst pns12 vbr p-acp pno31 ▪ c-acp dt n2 p-acp dt n1;
(25) sermon (DIV1)
842
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5906
thence it is, that we are made New Creatures, that is, there is a new Sap shed into the branches, which weares out the old Sap, the old man, originall sinne which was there before,
thence it is, that we Are made New Creatures, that is, there is a new Sap shed into the branches, which wears out the old Sap, the old man, original sin which was there before,
av pn31 vbz, cst pns12 vbr vvn j n2, cst vbz, pc-acp vbz dt j n1 vvn p-acp dt n2, r-crq vvz av dt j n1, dt j n1, j-jn n1 r-crq vbds a-acp a-acp,
(25) sermon (DIV1)
842
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5907
and changeth it by the ingredience of the new Sap. So doth Christ:
and changes it by the ingredience of the new Sap. So does christ:
cc vvz pn31 p-acp dt n1 pp-f dt j np1 np1 vdz np1:
(25) sermon (DIV1)
842
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5908
Therefore we are said to be ingrafted into the similitude of his Death and Resurrection, that is, the old nature in us is worne out by the comming in of the new:
Therefore we Are said to be ingrafted into the similitude of his Death and Resurrection, that is, the old nature in us is worn out by the coming in of the new:
av pns12 vbr vvn pc-acp vbi vvn p-acp dt n1 pp-f po31 n1 cc n1, cst vbz, dt j n1 p-acp pno12 vbz vvn av p-acp dt n-vvg p-acp pp-f dt j:
(25) sermon (DIV1)
842
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5909
now as Christ did die, but revived againe;
now as christ did die, but revived again;
av c-acp np1 vdd vvi, cc-acp vvd av;
(25) sermon (DIV1)
842
Image 230
5910
so we put on another nature, so we have this benefit by this union, we are made New Creatures.
so we put on Another nature, so we have this benefit by this Union, we Are made New Creatures.
av pns12 vvd p-acp j-jn n1, av pns12 vhb d n1 p-acp d n1, pns12 vbr vvn j n2.
(25) sermon (DIV1)
842
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5911
Besides this, we have an hundred others, when we are in Christ we are under covert, he hath interest in all our debts,
Beside this, we have an hundred Others, when we Are in christ we Are under covert, he hath Interest in all our debts,
p-acp d, pns12 vhb dt crd n2-jn, c-crq pns12 vbr p-acp np1 pns12 vbr p-acp n1, pns31 vhz n1 p-acp d po12 n2,
(25) sermon (DIV1)
842
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5912
and we have interest in all his riches, as the husband is bound to pay all the debts of the wife,
and we have Interest in all his riches, as the husband is bound to pay all the debts of the wife,
cc pns12 vhb n1 p-acp d po31 n2, c-acp dt n1 vbz vvn pc-acp vvi d dt n2 pp-f dt n1,
(25) sermon (DIV1)
842
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5913
when he hath married her, she is under covert, she hath interest in all her husbands riches;
when he hath married her, she is under covert, she hath Interest in all her Husbands riches;
c-crq pns31 vhz vvn pno31, pns31 vbz p-acp n1, pns31 vhz n1 p-acp d po31 ng1 n2;
(25) sermon (DIV1)
842
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5914
So we have interest in all the wealth of Christ, and that is a very large wealth,
So we have Interest in all the wealth of christ, and that is a very large wealth,
av pns12 vhb n1 p-acp d dt n1 pp-f np1, cc d vbz dt av j n1,
(25) sermon (DIV1)
842
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5915
as you have it expressed in 1 Cor. the last Chapter, Paul and Apollo, &c. and the world is yours, it is a wealth beyond all that men can give you.
as you have it expressed in 1 Cor. the last Chapter, Paul and Apollo, etc. and the world is yours, it is a wealth beyond all that men can give you.
c-acp pn22 vhb pn31 vvn p-acp crd np1 dt ord n1, np1 cc np1, av cc dt n1 vbz png22, pn31 vbz dt n1 p-acp d d n2 vmb vvi pn22.
(25) sermon (DIV1)
842
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5916
The world is yours, no man in the world can goe so farre, Princes may reach thorow their owne Kingdomes,The world is yours, no man in the world can go so Far, Princes may reach thorough their own Kingdoms,
dt n1 vbz png22, dx n1 p-acp dt n1 vmb vvi av av-j, n2 vmb vvi p-acp po32 d n2,
(25) sermon (DIV1)
842
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5917
but the World is yours, that is, Christ who hath the command of it, causeth every thing there to serve your turne,
but the World is yours, that is, christ who hath the command of it, Causes every thing there to serve your turn,
cc-acp dt n1 vbz png22, cst vbz, np1 r-crq vhz dt n1 pp-f pn31, vvz d n1 a-acp pc-acp vvi po22 n1,
(25) sermon (DIV1)
842
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5918
even every Creature that man cannot command; the wind and the seas obey him for your good;
even every Creature that man cannot command; the wind and the Seas obey him for your good;
av d n1 cst n1 vmbx vvi; dt n1 cc dt n2 vvb pno31 p-acp po22 j;
(25) sermon (DIV1)
842
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5919
for you have interest in all his riches, there is nothing in the world but is yours, Things present and things to come, are ours.
for you have Interest in all his riches, there is nothing in the world but is yours, Things present and things to come, Are ours.
c-acp pn22 vhb n1 p-acp d po31 n2, pc-acp vbz pix p-acp dt n1 cc-acp vbz png22, n2 j cc n2 pc-acp vvi, vbr png12.
(25) sermon (DIV1)
842
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5920
If men can helpe you to things present, yet things to come, are beyond their reach.
If men can help you to things present, yet things to come, Are beyond their reach.
cs n2 vmb vvi pn22 p-acp n2 j, av n2 pc-acp vvi, vbr p-acp po32 n1.
(25) sermon (DIV1)
842
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5921
If the things of this life be theirs, yet death is not theirs; but herein Christ likewise furnisheth you.
If the things of this life be theirs, yet death is not theirs; but herein christ likewise furnisheth you.
cs dt n2 pp-f d n1 vbb png32, av n1 vbz xx png32; cc-acp av np1 av vvz pn22.
(25) sermon (DIV1)
842
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5922
In a word, you have interest in all his wealth, looke how farre he can goe beyond a man,
In a word, you have Interest in all his wealth, look how Far he can go beyond a man,
p-acp dt n1, pn22 vhb n1 p-acp d po31 n1, vvb c-crq av-j pns31 vmb vvi p-acp dt n1,
(25) sermon (DIV1)
842
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5923
so farre are you advantaged by him, and have interest in all his riches, he hath interest in all your debts, you are under covert,
so Far Are you advantaged by him, and have Interest in all his riches, he hath Interest in all your debts, you Are under covert,
av av-j vbr pn22 vvn p-acp pno31, cc vhb n1 p-acp d po31 n2, pns31 vhz n1 p-acp d po22 n2, pn22 vbr p-acp n1,
(25) sermon (DIV1)
842
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5924
and nothing can hurt you, the gates of Hell, Men, Devils, Sinne, and all the Creatures in heaven and earth are not able to hurt you,
and nothing can hurt you, the gates of Hell, Men, Devils, Sin, and all the Creatures in heaven and earth Are not able to hurt you,
cc pix vmb vvi pn22, dt n2 pp-f n1, n2, n2, n1, cc d dt n2 p-acp n1 cc n1 vbr xx j pc-acp vvi pn22,
(25) sermon (DIV1)
842
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5925
because you are in him, you are as Coneyes in their Burrowes, he covers you, he keepes you safe.
Because you Are in him, you Are as Coneyes in their Burrowes, he covers you, he keeps you safe.
c-acp pn22 vbr p-acp pno31, pn22 vbr p-acp n2 p-acp po32 np1, pns31 vvz pn22, pns31 vvz pn22 j.
(25) sermon (DIV1)
842
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5926
If our eyes were opened to see this, as the Apostle Pauls were, we should magnifie it,
If our eyes were opened to see this, as the Apostle Paul's were, we should magnify it,
cs po12 n2 vbdr vvn pc-acp vvi d, c-acp dt n1 npg1 vbdr, pns12 vmd vvi pn31,
(25) sermon (DIV1)
842
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5927
and stand amazed at it, when he comes to expresse what we have by Christ, he knowes not how to expresse it;
and stand amazed At it, when he comes to express what we have by christ, he knows not how to express it;
cc vvb vvn p-acp pn31, c-crq pns31 vvz pc-acp vvi r-crq pns12 vhb p-acp np1, pns31 vvz xx c-crq pc-acp vvi pn31;
(25) sermon (DIV1)
842
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5928
In him are all the treasures of wisdome and knowledge, and they are ours; he hath a Kingdome that is ours:In him Are all the treasures of Wisdom and knowledge, and they Are ours; he hath a Kingdom that is ours:
p-acp pno31 vbr d dt n2 pp-f n1 cc n1, cc pns32 vbr png12; pns31 vhz dt n1 cst vbz png12:
(25) sermon (DIV1)
842
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5929
He is a Sonne, so are we; he is an Heire, so are we, nothing can hurt us, but it hurts him.
He is a Son, so Are we; he is an Heir, so Are we, nothing can hurt us, but it hurts him.
pns31 vbz dt n1, av vbr pns12; pns31 vbz dt n1, av vbr pns12, pix vmb vvi pno12, cc-acp pn31 vvz pno31.
(25) sermon (DIV1)
842
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5930
Therefore make use of this, when any thing is objected that is terrible and grievous, answer it with this, I am in Christ? When thou wantest any thing, know thou canst not be denied, for thou art in CHRIST.
Therefore make use of this, when any thing is objected that is terrible and grievous, answer it with this, I am in christ? When thou Wantest any thing, know thou Canst not be denied, for thou art in CHRIST.
av vvb n1 pp-f d, c-crq d n1 vbz vvn cst vbz j cc j, vvb pn31 p-acp d, pns11 vbm p-acp np1? c-crq pns21 vv2 d n1, vvb pns21 vm2 xx vbi vvn, c-acp pns21 vb2r p-acp np1.
(25) sermon (DIV1)
842
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5931
Set all your though•s on worke, to looke to all the things mans nature is capable of, that you desire to make you happy, we have them all in him.
Set all your though•s on work, to look to all the things men nature is capable of, that you desire to make you happy, we have them all in him.
j-vvn d po22 n2 p-acp n1, pc-acp vvi p-acp d dt n2 ng1 n1 vbz j pp-f, cst pn22 vvb pc-acp vvi pn22 j, pns12 vhb pno32 d p-acp pno31.
(25) sermon (DIV1)
842
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5932
O the length, and height, and depth of his mercy! Oh the length, and height, and depth of his mercy!
uh dt n1, cc n1, cc n1 pp-f po31 n1!
(25) sermon (DIV1)
842
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5933
Indeed it is such a depth that we cannot fadome, and a height we cannot reach,
Indeed it is such a depth that we cannot fathom, and a height we cannot reach,
av pn31 vbz d dt n1 cst pns12 vmbx n1, cc dt n1 pns12 vmbx vvi,
(25) sermon (DIV1)
842
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5934
and a length we cannot measure; all this we have by Christ:
and a length we cannot measure; all this we have by christ:
cc dt n1 pns12 vmbx vvi; d d pns12 vhb p-acp np1:
(25) sermon (DIV1)
842
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5935
If we had but Pauls spirit to apprehend it, and a little crevise of light opened to us,
If we had but Paul's Spirit to apprehend it, and a little crevice of Light opened to us,
cs pns12 vhd p-acp npg1 n1 pc-acp vvi pn31, cc dt j n1 pp-f n1 vvn p-acp pno12,
(25) sermon (DIV1)
842
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5936
as there was to him, that we might see into this unsearchable riches of Christ, we would stand amazed.
as there was to him, that we might see into this unsearchable riches of christ, we would stand amazed.
c-acp pc-acp vbds p-acp pno31, cst pns12 vmd vvi p-acp d j n2 pp-f np1, pns12 vmd vvi vvn.
(25) sermon (DIV1)
842
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5937
I cannot stand to inlarge it any further, you see what it is to be united to Christ, and of what moment.
I cannot stand to enlarge it any further, you see what it is to be united to christ, and of what moment.
pns11 vmbx vvi pc-acp vvi pn31 d av-jc, pn22 vvb r-crq pn31 vbz pc-acp vbi vvn p-acp np1, cc pp-f r-crq n1.
(25) sermon (DIV1)
842
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5938
Now we will come to make some use of it.
Now we will come to make Some use of it.
av pns12 vmb vvi pc-acp vvi d n1 pp-f pn31.
(25) sermon (DIV1)
842
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5939
If it be so glorious a condition to be united to Christ, it should inflame us then with a desire to be in him, with a desire to be in this condition;
If it be so glorious a condition to be united to christ, it should inflame us then with a desire to be in him, with a desire to be in this condition;
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(25) sermon (DIV1)
843
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5940
for, if you have the Sonne, you have life, 1 Iohn 5.12. He that hath the Sonne, hath life, and all things else pertaining to life, godlinesse, and happinesse;
for, if you have the Son, you have life, 1 John 5.12. He that hath the Son, hath life, and all things Else pertaining to life, godliness, and happiness;
p-acp, cs pn22 vhb dt n1, pn22 vhb n1, crd np1 crd. pns31 cst vhz dt n1, vhz n1, cc d n2 av vvg p-acp n1, n1, cc n1;
(25) sermon (DIV1)
843
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5941
He that hath not the Sonne, hath not life ; that is, he is yet in death and condemnation;He that hath not the Son, hath not life; that is, he is yet in death and condemnation;
pns31 cst vhz xx dt n1, vhz xx n1; d vbz, pns31 vbz av p-acp n1 cc n1;
(25) sermon (DIV1)
843
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5942
have Christ, and have all things; therefore it is an happy and glorious condition.
have christ, and have all things; Therefore it is an happy and glorious condition.
vhb np1, cc vhb d n2; av pn31 vbz dt j cc j n1.
(25) sermon (DIV1)
843
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5943
Therefore let those, that have it, desire to inlarge it more and more, and those that want it, let them seeke to get it. Therefore let those, that have it, desire to enlarge it more and more, and those that want it, let them seek to get it.
av vvb d, cst vhb pn31, vvb pc-acp vvi pn31 av-dc cc av-dc, cc d cst vvb pn31, vvb pno32 vvi pc-acp vvi pn31.
(25) sermon (DIV1)
844
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5944
First, I say, those that have it, let them labour to inlarge it. First, I say, those that have it, let them labour to enlarge it.
ord, pns11 vvb, d cst vhb pn31, vvb pno32 n1 pc-acp vvi pn31.
(25) sermon (DIV1)
845
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5945
You will say, If a man be in Christ, how can he be more? If he be united,
You will say, If a man be in christ, how can he be more? If he be united,
pn22 vmb vvi, cs dt n1 vbb p-acp np1, q-crq vmb pns31 vbb av-dc? cs pns31 vbb vvn,
(25) sermon (DIV1)
846
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5946
if he be married to him, how can he be more? Iustification admits of no degrees:
if he be married to him, how can he be more? Justification admits of no Degrees:
cs pns31 vbb vvn p-acp pno31, q-crq vmb pns31 vbb av-dc? n1 vvz pp-f dx n2:
(25) sermon (DIV1)
846
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5947
Therefore this is a point worth your consideration, That you may bee more in Christ. It is true;
Therefore this is a point worth your consideration, That you may be more in christ. It is true;
av d vbz dt n1 j po22 n1, cst pn22 vmb vbi av-dc p-acp np1. pn31 vbz j;
(25) sermon (DIV1)
846
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5948
Iustification, in this sense, admits of no degrees, but it is indivisible, either you are married, or not married;
Justification, in this sense, admits of no Degrees, but it is indivisible, either you Are married, or not married;
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(25) sermon (DIV1)
847
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5949
either you are in him, or not in him; so farre, indeed, it admits of no degrees:
either you Are in him, or not in him; so Far, indeed, it admits of no Degrees:
d pn22 vbr p-acp pno31, cc xx p-acp pno31; av av-j, av, pn31 vvz pp-f dx n2:
(25) sermon (DIV1)
847
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5950
But now when a Spouse takes an Husband, shee hath so much will as to resolve to make such an one her husband,
But now when a Spouse Takes an Husband, she hath so much will as to resolve to make such an one her husband,
cc-acp av c-crq dt n1 vvz dt n1, pns31 vhz av d n1 c-acp pc-acp vvi pc-acp vvi d dt pi po31 n1,
(25) sermon (DIV1)
847
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5951
yet there may be degrees of willingnesse, she may will it more, there may be more desire of it, there may be a greater approbation of it;
yet there may be Degrees of willingness, she may will it more, there may be more desire of it, there may be a greater approbation of it;
av pc-acp vmb vbi n2 pp-f n1, pns31 vmb vvi pn31 av-dc, pc-acp vmb vbi av-dc n1 pp-f pn31, pc-acp vmb vbi dt jc n1 pp-f pn31;
(25) sermon (DIV1)
847
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5952
so, though it be true, that every man that is justified in Christ, is within the Covenant, within the doore;
so, though it be true, that every man that is justified in christ, is within the Covenant, within the door;
av, cs pn31 vbb j, cst d n1 cst vbz vvn p-acp np1, vbz p-acp dt n1, p-acp dt n1;
(25) sermon (DIV1)
847
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5953
yet he may goe in further, or lesse farre when he is within:
yet he may go in further, or less Far when he is within:
av pns31 vmb vvi p-acp jc, cc av-dc j c-crq pns31 vbz p-acp:
(25) sermon (DIV1)
847
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5954
So I say, you may be within the Covenant, but this taking of Christ, this being in Christ, this receiving of him, admits of degrees,
So I say, you may be within the Covenant, but this taking of christ, this being in christ, this receiving of him, admits of Degrees,
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(25) sermon (DIV1)
847
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5955
because, though one be married to an husband, that there is so much will, as to resolve to take him, rather than refuse him,
Because, though one be married to an husband, that there is so much will, as to resolve to take him, rather than refuse him,
c-acp, c-acp pi vbb vvn p-acp dt n1, cst pc-acp vbz av d n1, c-acp pc-acp vvi pc-acp vvi pno31, av-c cs vvi pno31,
(25) sermon (DIV1)
847
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5956
yet this very wil of taking may be stronger, as her affections to him are more, the reasons are stronger and larger that invite her to take him:
yet this very will of taking may be Stronger, as her affections to him Are more, the Reasons Are Stronger and larger that invite her to take him:
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(25) sermon (DIV1)
847
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5957
So the union with Christ may be neerer, yet, the knot may be yet straiter, and, as that increaseth, so all the effects, and consequences of it increase:
So the Union with christ may be nearer, yet, the knot may be yet straiter, and, as that increases, so all the effects, and consequences of it increase:
av dt n1 p-acp np1 vmb vbi jc, av, dt n1 vmb vbi av av-jc, cc, c-acp cst vvz, av d dt n2, cc n2 pp-f pn31 vvi:
(25) sermon (DIV1)
847
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5958
Therefore the thing we would exhort you to, is to be more in Christ, to get yet neerer to him.
Therefore the thing we would exhort you to, is to be more in christ, to get yet nearer to him.
av dt n1 pns12 vmd vvi pn22 pc-acp, vbz pc-acp vbi av-dc p-acp np1, pc-acp vvi av av-jc p-acp pno31.
(25) sermon (DIV1)
847
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5959
You will say, How shall that be done?
You will say, How shall that be done?
pn22 vmb vvi, q-crq vmb d vbi vdn?
(25) sermon (DIV1)
848
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5960
Consider what it was that drawed you to him, and to labour to intend all that, that when you have taken him, you may yet make the union neerer and better than it was.
Consider what it was that drawed you to him, and to labour to intend all that, that when you have taken him, you may yet make the Union nearer and better than it was.
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(25) sermon (DIV1)
849
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5961
And these five things will doe it:
And these five things will do it:
cc d crd n2 vmb vdi pn31:
(25) sermon (DIV1)
850
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5962
First, consider your misery without him, you did consider it before, which caused you to take him for your Husband, when you saw you could not live without him,
First, Consider your misery without him, you did Consider it before, which caused you to take him for your Husband, when you saw you could not live without him,
ord, vvb po22 n1 p-acp pno31, pn22 vdd vvi pn31 a-acp, r-crq vvd pn22 pc-acp vvi pno31 p-acp po22 n1, c-crq pn22 vvd pn22 vmd xx vvi p-acp pno31,
(25) sermon (DIV1)
851
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5963
but when you finde that misery to be yet more, your resolutions wil be stronger, you will more approve your action of taking him, you will prize him more:
but when you find that misery to be yet more, your resolutions will be Stronger, you will more approve your actium of taking him, you will prize him more:
cc-acp c-crq pn22 vvb d n1 pc-acp vbi av av-dc, po22 n2 vmb vbi jc, pn22 vmb av-dc vvi po22 n1 pp-f vvg pno31, pn22 vmb vvi pno31 av-dc:
(25) sermon (DIV1)
851
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5964
Therefore, if you will be yet neerer Christ, reflect often on your selves, on your owne condition,
Therefore, if you will be yet nearer christ, reflect often on your selves, on your own condition,
av, cs pn22 vmb vbi av av-jc np1, vvb av p-acp po22 n2, p-acp po22 d n1,
(25) sermon (DIV1)
851
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5965
and see what you are without him.
and see what you Are without him.
cc vvb r-crq pn22 vbr p-acp pno31.
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Consider what your sinnes are, how you should have perished, if you had not taken him;
Consider what your Sins Are, how you should have perished, if you had not taken him;
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5967
how miserable you are still, how unable to helpe your selves;
how miserable you Are still, how unable to help your selves;
c-crq j pn22 vbr av, c-crq j pc-acp vvi po22 n2;
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and the more humble you are, the poorer in spirit, and the more greedily you will receive him, the more degrees will be added to the taking of the Lord Iesus.
and the more humble you Are, the Poorer in Spirit, and the more greedily you will receive him, the more Degrees will be added to the taking of the Lord Iesus.
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5969
For that is one great meanes, to teach us to prize Christ, even to know our misery.
For that is one great means, to teach us to prize christ, even to know our misery.
p-acp d vbz pi j n2, pc-acp vvi pno12 p-acp n1 np1, av pc-acp vvi po12 n1.
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5970
The Prodigall sonne was taught to prize his being in his fathers house by the extremity of want he was in, the more he felt the want of it, the more he prized it.
The Prodigal son was taught to prize his being in his Father's house by the extremity of want he was in, the more he felt the want of it, the more he prized it.
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5971
Labour therefore to know what you are, out of Christ, to feele the want of it, to know that you cannot subsist, you cannot be without him.
Labour Therefore to know what you Are, out of christ, to feel the want of it, to know that you cannot subsist, you cannot be without him.
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Againe, secondly, labour more to know the vertues and the excellencies of your husband; Again, secondly, labour more to know the Virtues and the excellencies of your husband;
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for as they are more explicated and discovered to you, so you will love him more.
for as they Are more explicated and discovered to you, so you will love him more.
c-acp c-acp pns32 vbr dc vvn cc vvn p-acp pn22, av pn22 vmb vvi pno31 av-dc.
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5974
As one that is married, the more she sees in her husband, the more she desires him, the more glad she is that the match is made, there is the greater degree of will to take her husband.
As one that is married, the more she sees in her husband, the more she Desires him, the more glad she is that the match is made, there is the greater degree of will to take her husband.
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5975
Labour to see this beauty in Christ, to see what he hath done for you;
Labour to see this beauty in christ, to see what he hath done for you;
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5976
Was he not crucified for you? Hee loved me, saith Paul, and gave himselfe for me, he died for me:
Was he not Crucified for you? He loved me, Says Paul, and gave himself for me, he died for me:
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5977
Consider all that he hath done, consider the great dowry, the riches he brings with him, all the benefits and priviledges he brings with him,
Consider all that he hath done, Consider the great dowry, the riches he brings with him, all the benefits and privileges he brings with him,
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5978
and you have by him, looke well upon him, consider the number of them, and the waight of them;
and you have by him, look well upon him, Consider the number of them, and the weight of them;
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5979
thinke of all the advantages you get by him, the more you see this, the more those vertues and excellencies of Christ are explicated,
think of all the advantages you get by him, the more you see this, the more those Virtues and excellencies of christ Are explicated,
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5980
and unfolded, and made manifest unto you, the more you will love him, and the nearer is the union betweene you.
and unfolded, and made manifest unto you, the more you will love him, and the nearer is the Union between you.
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5981
Thirdly, be perswaded of his love to you, the more you are perswaded of your husbands love, the nearer your hearts grow to him.
Thirdly, be persuaded of his love to you, the more you Are persuaded of your Husbands love, the nearer your hearts grow to him.
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5982
Think what it was that made Paul love the Lord Iesus so much, it was the strength of his faith, he knew the Lord loved him,
Think what it was that made Paul love the Lord Iesus so much, it was the strength of his faith, he knew the Lord loved him,
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and that Christ had received him.
and that christ had received him.
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5984
If wee could but once get into Pauls condition, that we could see the unsearchable riches of Christ, the beauties of our husband, the advantages we have by him,
If we could but once get into Paul's condition, that we could see the unsearchable riches of christ, the beauty's of our husband, the advantages we have by him,
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5985
if we had Pauls faith to beleeve his love, we should be able to doe as he did, to reckon all as drosse and dung, wee should prize nothing but CHRIST,
if we had Paul's faith to believe his love, we should be able to do as he did, to reckon all as dross and dung, we should prize nothing but CHRIST,
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(25) sermon (DIV1)
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5986
and we should draw nearer to him: Therefore, labour to strengthen your faith.
and we should draw nearer to him: Therefore, labour to strengthen your faith.
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5987
So did Moses, it was the strengh of his faith that made him cleave so fast to GOD, as he did. Fourthly, get experience of him;
So did Moses, it was the strength of his faith that made him cleave so fast to GOD, as he did. Fourthly, get experience of him;
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for it was Pauls experience that united him nearer to Christ, the experience that he had of Christ in the mortification of his lusts, in all the courses of his ministery, in all the distresses and troubles that he passed thorow, he still had experience of him,
for it was Paul's experience that united him nearer to christ, the experience that he had of christ in the mortification of his Lustiest, in all the courses of his Ministry, in all the Distresses and Troubles that he passed thorough, he still had experience of him,
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and the more experience you have of the Lord Iesus, the nearer you come to converse with him,
and the more experience you have of the Lord Iesus, the nearer you come to converse with him,
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5990
and the more you will love him, and joyne to him:
and the more you will love him, and join to him:
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5991
Strangenesse disjoynes affections, we say there is strangenesse when men salute not, when there is not a neare conversing: Strangenesse doth dis-joyne the heart.
Strangeness disjoins affections, we say there is strangeness when men salute not, when there is not a near conversing: Strangeness does disjoin the heart.
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5992
Againe, nearenesse of conversing and walking with him from day to day, drawes us nearer to him,
Again, nearness of conversing and walking with him from day to day, draws us nearer to him,
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5993
and intends the will of desiring him to be our Husband.
and intends the will of desiring him to be our Husband.
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5994
Last of all, there is a certain impression made in the spirit of man by the Holy Ghost, which causeth him to draw neare to Christ, that makes him prize him more. Last of all, there is a certain impression made in the Spirit of man by the Holy Ghost, which Causes him to draw near to christ, that makes him prize him more.
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5995
As there is in the Iron a certaine naturall quality to follow the Load-stone; so there is in the Saints towards Christ:
As there is in the Iron a certain natural quality to follow the Loadstone; so there is in the Saints towards christ:
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5996
And if we seeke a reason why Paul and the rest of the Saints that excelled so, were able to prize Christ above all things,
And if we seek a reason why Paul and the rest of the Saints that excelled so, were able to prize christ above all things,
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5997
and to count all things losse in respect of him, the true reason is, it was the impression made upon their spirits by the Holy Ghost;
and to count all things loss in respect of him, the true reason is, it was the impression made upon their spirits by the Holy Ghost;
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5998
there is a certaine attractive vertue put into them, enabling them to prize Christ above all,
there is a certain Attractive virtue put into them, enabling them to prize christ above all,
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5999
and to draw neare to him;
and to draw near to him;
cc pc-acp vvi av-j p-acp pno31;
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6000
therefore you must know, it is the gift of the Holy Ghost to inable us to prize him.
Therefore you must know, it is the gift of the Holy Ghost to inable us to prize him.
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6001
Therefore to all the rest adde that, seeke to the Lord that he would worke it in your hearts, that you may learne to magnifie him.
Therefore to all the rest add that, seek to the Lord that he would work it in your hearts, that you may Learn to magnify him.
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(25) sermon (DIV1)
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6002
Thus you must seeke to encrease the union, to adde degrees to the will, by which you are content and resolve to match with Christ,
Thus you must seek to increase the Union, to add Degrees to the will, by which you Are content and resolve to match with christ,
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(25) sermon (DIV1)
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6003
and to be made one with him:
and to be made one with him:
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6004
And this is the thing that you are to be exhorted to, not only to know this, but to exercise it:
And this is the thing that you Are to be exhorted to, not only to know this, but to exercise it:
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6005
when Paul had once tasted the sweetnesse in Christ, he could relish nothing else, he counts all other things as drosse:
when Paul had once tasted the sweetness in christ, he could relish nothing Else, he counts all other things as dross:
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6006
So should we, if we had once experience of it.
So should we, if we had once experience of it.
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6007
Therefore we should learne to renue this union from day to day, and, as I said before, Wee should eat his flesh,
Therefore we should Learn to renew this Union from day to day, and, as I said before, we should eat his Flesh,
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6008
and drinke his bloud every day: and drink his blood every day:
cc vvi po31 n1 d n1:
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6009
that is, every time we renue the covenant with God, we renue the match, as it were, betweene us, we eat Christs flesh,
that is, every time we renew the Covenant with God, we renew the match, as it were, between us, we eat Christ Flesh,
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6010
and drinke his bloud, He is that Bread that came downe from heaven;
and drink his blood, He is that Bred that Come down from heaven;
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6011
they ate Mannah in the wildernesse and died, but hee that feedeth on me, shall have life everlasting: they ate Manna in the Wilderness and died, but he that feeds on me, shall have life everlasting:
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6012
Therefore eat my flesh and drinke my bloud, that is, take me, come to me,
Therefore eat my Flesh and drink my blood, that is, take me, come to me,
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(25) sermon (DIV1)
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6013
for eating of his flesh is nothing but to come to him, to take him, to receive him:
for eating of his Flesh is nothing but to come to him, to take him, to receive him:
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6014
Now, saith he, the very act of taking me is your duty, as you renue that every day,
Now, Says he, the very act of taking me is your duty, as you renew that every day,
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6015
so you take me anew, as it were, and so there will come new strength to you,
so you take me anew, as it were, and so there will come new strength to you,
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6016
as from bread or Manna, when you eat it, or from flesh and wine, when you eat and drinke it,
as from bred or Manna, when you eat it, or from Flesh and wine, when you eat and drink it,
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(25) sermon (DIV1)
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6017
so doth there from from me, when you renue your eating of my flesh, and drinking of my bloud, that is,
so does there from from me, when you renew your eating of my Flesh, and drinking of my blood, that is,
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6018
when you renue your act of taking and receiving me, there comes new strength to you, that is, you shall have new comforts and consolations, you shall be encouraged the more, herein you draw nearer to me than before:
when you renew your act of taking and receiving me, there comes new strength to you, that is, you shall have new comforts and consolations, you shall be encouraged the more, herein you draw nearer to me than before:
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6019
For, as your union with Christ at the first, doth make way for the Spirit,
For, as your Union with christ At the First, does make Way for the Spirit,
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(25) sermon (DIV1)
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6020
and causeth it to be shed in your hearts, so the more this union is encreased, the more you are filled with the Holy Ghost:
and Causes it to be shed in your hearts, so the more this Union is increased, the more you Are filled with the Holy Ghost:
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(25) sermon (DIV1)
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6021
So you get new strength from day to day, as this union is more confirmed:
So you get new strength from day to day, as this Union is more confirmed:
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6022
It is like a new eating and drinking, your Peace is more abundant, and your strength is more enlarged, you are more full of joy in the Holy Ghost;
It is like a new eating and drinking, your Peace is more abundant, and your strength is more enlarged, you Are more full of joy in the Holy Ghost;
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(25) sermon (DIV1)
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6023
every grace is more encreased and strengthned in you, therefore exercise this union, eat his flesh,
every grace is more increased and strengthened in you, Therefore exercise this Union, eat his Flesh,
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6024
and drinke his bloud every day.
and drink his blood every day.
cc vvi po31 n1 d n1.
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6025
But, you will say, what needs that, when we have once done, is it not enough? No, it is not enough; But, you will say, what needs that, when we have once done, is it not enough? No, it is not enough;
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6026
for there growes a distance betweene Christ and you from day to day, a little neglect, the very omission of duties,
for there grows a distance between christ and you from day to day, a little neglect, the very omission of duties,
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6027
yea, though it were no sinfull omission may cause it.
yea, though it were no sinful omission may cause it.
uh, cs pn31 vbdr dx j n1 vmb vvi pn31.
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6028
As the body is subject to waste, and needs eating and drinking that it may be repaired;
As the body is Subject to waste, and needs eating and drinking that it may be repaired;
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6029
So doth the soule and inner man, there is a continuall wasting of strength, and you must eat his flesh and drinke his bloud every day to repaire it, that is, you must renue the union, that grace may be strengthned and renued in your hearts, that those spirits may be repaired, that you spend every day, that your very strength may be renued;
So does the soul and inner man, there is a continual wasting of strength, and you must eat his Flesh and drink his blood every day to repair it, that is, you must renew the Union, that grace may be strengthened and renewed in your hearts, that those spirits may be repaired, that you spend every day, that your very strength may be renewed;
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(25) sermon (DIV1)
858
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you shall find this true by experience, the more you doe this, more neare you get to Christ, the more you renue that match and make a new marriage with him, you shall and new strength comming to you, you shall find your hearts draw nearer to him,
you shall find this true by experience, the more you do this, more near you get to christ, the more you renew that match and make a new marriage with him, you shall and new strength coming to you, you shall find your hearts draw nearer to him,
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(25) sermon (DIV1)
858
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6031
and further from sinne, you shall finde your selves made more spirituall, more heavenly minded, you shal find your selves more strengthned, you wil be ashamed to sinne,
and further from sin, you shall find your selves made more spiritual, more heavenly minded, you shall find your selves more strengthened, you will be ashamed to sin,
cc av-jc p-acp n1, pn22 vmb vvi po22 n2 vvn av-dc j, av-dc j vvn, pn22 vmb vvi po22 n2 av-dc vvn, pn22 vmb vbi j p-acp n1,
(25) sermon (DIV1)
858
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6032
when you stand in such neare termes with him, there will be a secret influence of the Spirit in your hearts.
when you stand in such near terms with him, there will be a secret influence of the Spirit in your hearts.
c-crq pn22 vvb p-acp d j n2 p-acp pno31, pc-acp vmb vbi dt j-jn n1 pp-f dt n1 p-acp po22 n2.
(25) sermon (DIV1)
858
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6033
Therefore exercise this union, and, as you must exercise it from day to day, so know the comfort of it,
Therefore exercise this Union, and, as you must exercise it from day to day, so know the Comfort of it,
av vvi d n1, cc, c-acp pn22 vmb vvi pn31 p-acp n1 p-acp n1, av vvb dt n1 pp-f pn31,
(25) sermon (DIV1)
859
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6034
and improve and husband it well.
and improve and husband it well.
cc vvi cc vvi pn31 av.
(25) sermon (DIV1)
859
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6035
If I have Christ for my husband, shall he be my husband in vaine? Shall I have him,
If I have christ for my husband, shall he be my husband in vain? Shall I have him,
cs pns11 vhb np1 p-acp po11 n1, vmb pns31 vbb po11 n1 p-acp j? vmb pns11 vhi pno31,
(25) sermon (DIV1)
859
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6036
and not make use of him? No, you must learne to make use of him, learne to use him,
and not make use of him? No, you must Learn to make use of him, Learn to use him,
cc xx vvi n1 pp-f pno31? uh-dx, pn22 vmb vvi pc-acp vvi n1 pp-f pno31, vvb pc-acp vvi pno31,
(25) sermon (DIV1)
859
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6037
as he is a Prophet, a Priest, and a King:
as he is a Prophet, a Priest, and a King:
c-acp pns31 vbz dt n1, dt n1, cc dt n1:
(25) sermon (DIV1)
859
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6038
If you would be more enlightned, goe to him as a Prophet, beseech him to enlighten thee, to give thee wisdome, to give thee the Spirit of Revelation, and he cannot deny thee.
If you would be more enlightened, go to him as a Prophet, beseech him to enlighten thee, to give thee Wisdom, to give thee the Spirit of Revelation, and he cannot deny thee.
cs pn22 vmd vbi av-dc vvn, vvb p-acp pno31 p-acp dt n1, vvb pno31 pc-acp vvi pno21, pc-acp vvi pno21 n1, pc-acp vvi pno21 dt n1 pp-f n1, cc pns31 vmbx vvi pno21.
(25) sermon (DIV1)
859
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6039
If thou hast committed a sinne, use him as a Mediatour, as a Priest;
If thou hast committed a sin, use him as a Mediator, as a Priest;
cs pns21 vh2 vvn dt n1, vvb pno31 p-acp dt n1, c-acp dt n1;
(25) sermon (DIV1)
859
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6040
for he is thy Husband, thou hast him for that purpose, forget not that Christ is a Mediatour:
for he is thy Husband, thou hast him for that purpose, forget not that christ is a Mediator:
c-acp pns31 vbz po21 n1, pns21 vh2 pno31 p-acp d n1, vvb xx cst np1 vbz dt n1:
(25) sermon (DIV1)
859
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6041
We fall into sinne from day to day;
We fallen into sin from day to day;
pns12 vvb p-acp n1 p-acp n1 p-acp n1;
(25) sermon (DIV1)
859
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6042
but, if we knew really what it is to have Christ an Intercessour, to have him our Priest, to make an attonement for our sinnes every day, we should learne to prize him more, we should be full of comfort, we should doe in another manner than we doe:
but, if we knew really what it is to have christ an Intercessor, to have him our Priest, to make an atonement for our Sins every day, we should Learn to prize him more, we should be full of Comfort, we should do in Another manner than we do:
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(25) sermon (DIV1)
859
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6043
If there be any strong lust which thou canst not subdue, know that it must be done by him,
If there be any strong lust which thou Canst not subdue, know that it must be done by him,
cs pc-acp vbb d j n1 r-crq pns21 vm2 xx vvi, vvb cst pn31 vmb vbi vdn p-acp pno31,
(25) sermon (DIV1)
859
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6044
as a King, he must bring it into subjection, he must circumcise thy heart:
as a King, he must bring it into subjection, he must circumcise thy heart:
c-acp dt n1, pns31 vmb vvi pn31 p-acp n1, pns31 vmb vvi po21 n1:
(25) sermon (DIV1)
859
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6045
Therefore, know what is in Christ, for all that is in him is thine, and he is full of treasure:
Therefore, know what is in christ, for all that is in him is thine, and he is full of treasure:
av, vvb r-crq vbz p-acp np1, p-acp d cst vbz p-acp pno31 vbz png21, cc pns31 vbz j pp-f n1:
(25) sermon (DIV1)
859
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6046
When thou hast the field, what shouldest thou doe but digge the treasure, to know what is there;
When thou hast the field, what Shouldst thou do but dig the treasure, to know what is there;
c-crq pns21 vh2 dt n1, q-crq vmd2 pns21 vdi p-acp vvi dt n1, pc-acp vvi r-crq vbz a-acp;
(25) sermon (DIV1)
859
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6047
when thou knowest thou hast such a treasure in him, that he is full of all grace;
when thou Knowest thou hast such a treasure in him, that he is full of all grace;
c-crq pns21 vv2 pns21 vh2 d dt n1 p-acp pno31, cst pns31 vbz j pp-f d n1;
(25) sermon (DIV1)
859
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6048
Wilt thou goe poore, and miserable, and naked, and in rags? having such a full wardrobe there,
Wilt thou go poor, and miserable, and naked, and in rags? having such a full wardrobe there,
vm2 pns21 vvi j, cc j, cc j, cc p-acp n2? vhg d dt j n1 a-acp,
(25) sermon (DIV1)
859
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6049
why dost not thou goe and sute thy selfe from top to toe? Why doest not thou get grace of all sorts to adorne and beautifie thy selfe withall? For all treasures are in him.
why dost not thou go and suit thy self from top to toe? Why dost not thou get grace of all sorts to adorn and beautify thy self withal? For all treasures Are in him.
q-crq vd2 xx pns21 vvi cc vvi po21 n1 p-acp n1 p-acp n1? q-crq vd2 xx pns21 vvi n1 pp-f d n2 pc-acp vvi cc vvi po21 n1 av? p-acp d n2 vbr p-acp pno31.
(25) sermon (DIV1)
859
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6050
Why doest thou go starved, hungry and thirsty, drooping all the day? If thou hast him, he hath fatlings,
Why dost thou go starved, hungry and thirsty, drooping all the day? If thou hast him, he hath fatlings,
q-crq vd2 pns21 vvi vvn, j cc j, vvg d dt n1? cs pns21 vh2 pno31, pns31 vhz n2,
(25) sermon (DIV1)
859
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6051
and fined wines, he bids thee to a Feast, that is, there is abundance of comfort in him, there be Priviledges there,
and fined wines, he bids thee to a Feast, that is, there is abundance of Comfort in him, there be Privileges there,
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(25) sermon (DIV1)
859
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6052
if you consider of them, if you will feed on them, as a man doth on meat, you shall be comforted with them,
if you Consider of them, if you will feed on them, as a man does on meat, you shall be comforted with them,
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(25) sermon (DIV1)
859
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6053
as a man refreshed with wine.
as a man refreshed with wine.
c-acp dt n1 vvn p-acp n1.
(25) sermon (DIV1)
859
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6054
Consider what is in Christ, and make use of it, and know there is not only plenty in him, but bounty too;
Consider what is in christ, and make use of it, and know there is not only plenty in him, but bounty too;
np1 q-crq vbz p-acp np1, cc vvi n1 pp-f pn31, cc vvb pc-acp vbz xx av-j n1 p-acp pno31, cc-acp n1 av;
(25) sermon (DIV1)
859
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6055
in him is all fulnesse, and why is it in him? not for his sake,
in him is all fullness, and why is it in him? not for his sake,
p-acp pno31 vbz d n1, cc q-crq vbz pn31 p-acp pno31? xx p-acp po31 n1,
(25) sermon (DIV1)
859
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6056
but for ours, he hath filled himselfe for us, and he is not only full, but bountifull, he hath an even hand to dispence that goodnesse; therefore make use of it.
but for ours, he hath filled himself for us, and he is not only full, but bountiful, he hath an even hand to dispense that Goodness; Therefore make use of it.
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(25) sermon (DIV1)
859
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6057
Now the second part of this exhortation, I told you, belongs to them that yet are not in him, that they would be content to take the Lord Iesus for their husband;
Now the second part of this exhortation, I told you, belongs to them that yet Are not in him, that they would be content to take the Lord Iesus for their husband;
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(25) sermon (DIV1)
860
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6058
for, if the being in him be the ground of all salvation, it is motive enough to bring you in:
for, if the being in him be the ground of all salvation, it is motive enough to bring you in:
p-acp, cs dt n1 p-acp pno31 vbb dt n1 pp-f d n1, pn31 vbz n1 av-d pc-acp vvi pn22 p-acp:
(25) sermon (DIV1)
860
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6059
Now you must know that the Lord offers him to you, he is exposed to you,
Now you must know that the Lord offers him to you, he is exposed to you,
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(25) sermon (DIV1)
860
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6060
if you will but take him. You will say, in what consists this taking? It consists in these two Acts;
if you will but take him. You will say, in what consists this taking? It consists in these two Acts;
cs pn22 vmb cc-acp vvi pno31. pn22 vmb vvi, p-acp r-crq vvz d n-vvg? pn31 vvz p-acp d crd n2;
(25) sermon (DIV1)
860
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6061
one is a perswasion, that the Lord is willing to come to thee to be thy Husband, to be thine:
one is a persuasion, that the Lord is willing to come to thee to be thy Husband, to be thine:
pi vbz dt n1, cst dt n1 vbz j pc-acp vvi p-acp pno21 pc-acp vbi po21 n1, pc-acp vbi png21:
(25) sermon (DIV1)
862
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6062
The second is a resolution, on thy part, to be his, if thou canst be content to give thy selfe up to him, to serve him, to love him, to live no more to thy selfe, but to him altogether.
The second is a resolution, on thy part, to be his, if thou Canst be content to give thy self up to him, to serve him, to love him, to live no more to thy self, but to him altogether.
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(25) sermon (DIV1)
862
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6063
Now, when we exhort men to come into Christ, it may be, for the first Act, you will be content to be perswaded of it, that he is willing to take you;
Now, when we exhort men to come into christ, it may be, for the First Act, you will be content to be persuaded of it, that he is willing to take you;
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(25) sermon (DIV1)
862
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6064
though there be a difficulty in that, yet, it may be, you will goe so farre;
though there be a difficulty in that, yet, it may be, you will go so Far;
cs pc-acp vbi dt n1 p-acp d, av, pn31 vmb vbi, pn22 vmb vvi av av-j;
(25) sermon (DIV1)
862
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6065
but when you come to the second, to resolve to give up your selves to him, to be his for ever,
but when you come to the second, to resolve to give up your selves to him, to be his for ever,
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(25) sermon (DIV1)
862
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6066
and to serve him in newnesse of life:
and to serve him in newness of life:
cc pc-acp vvi pno31 p-acp n1 pp-f n1:
(25) sermon (DIV1)
862
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6067
here every man is at a stand, here men deale with God, as they, that were invited to the Marriage, they made light of it,
Here every man is At a stand, Here men deal with God, as they, that were invited to the Marriage, they made Light of it,
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(25) sermon (DIV1)
862
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6068
and went their way, one to his Farme, another to his Oxen, &c. So is it here with us,
and went their Way, one to his Farm, Another to his Oxen, etc. So is it Here with us,
cc vvd po32 n1, pi p-acp po31 n1, j-jn p-acp po31 n2, av np1 vbz pn31 av p-acp pno12,
(25) sermon (DIV1)
862
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6069
for the most part, they make light when we offer Christ, they goe about their businesse, one about this vanity, another about that, they will not come in, and take him;
for the most part, they make Light when we offer christ, they go about their business, one about this vanity, Another about that, they will not come in, and take him;
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(25) sermon (DIV1)
862
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6070
and what shall we say to perswade men, to come into Christ? Indeed it is a dangerous thing to refuse to come in.
and what shall we say to persuade men, to come into christ? Indeed it is a dangerous thing to refuse to come in.
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(25) sermon (DIV1)
862
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6071
You are the men that are invited, and we are messengers sent to invite you; every man must apply this to himselfe, he must thinke, I am the man invited;
You Are the men that Are invited, and we Are messengers sent to invite you; every man must apply this to himself, he must think, I am the man invited;
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(25) sermon (DIV1)
862
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6072
therefore I must consider what answer to give;
Therefore I must Consider what answer to give;
av pns11 vmb vvi r-crq n1 pc-acp vvi;
(25) sermon (DIV1)
862
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6073
for you shall find, of them that were invited and did not come, not a man of them shall taste of the Supper, not a man of them that was invited must com.
for you shall find, of them that were invited and did not come, not a man of them shall taste of the Supper, not a man of them that was invited must come.
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(25) sermon (DIV1)
862
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6074
There were many thousands that were never bidden, yea, many hundreds that live in the Church were never bidden to the Feast;
There were many thousands that were never bidden, yea, many hundreds that live in the Church were never bidden to the Feast;
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(25) sermon (DIV1)
862
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6075
that is, Christ was never clearely offered to them;
that is, christ was never clearly offered to them;
d vbz, np1 vbds av-x av-j vvn p-acp pno32;
(25) sermon (DIV1)
862
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6076
but when Christ is propounded to you, (as you know he hath oft beene) this is the very bidding of you to the Supper. Take you heed of refusing;
but when christ is propounded to you, (as you know he hath oft been) this is the very bidding of you to the Supper. Take you heed of refusing;
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(25) sermon (DIV1)
862
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6077
It may be, many others there are that were never bidden, but when you have beene bidden, take heed;
It may be, many Others there Are that were never bidden, but when you have been bidden, take heed;
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(25) sermon (DIV1)
862
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6078
not a man of them that have been bidden and refused, shall •aste of the Supper.
not a man of them that have been bidden and refused, shall •aste of the Supper.
xx dt n1 pp-f pno32 cst vhb vbn vvn cc vvn, vmb vvi pp-f dt n1.
(25) sermon (DIV1)
862
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6079
Now, you know, wee are bid while wee are in this life, this is the time of grace,
Now, you know, we Are bid while we Are in this life, this is the time of grace,
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(25) sermon (DIV1)
862
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6080
but yet when a man refuseth this bidding at this time, or at any other time, take heed lest he bid you no more;
but yet when a man Refuseth this bidding At this time, or At any other time, take heed lest he bid you no more;
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(25) sermon (DIV1)
862
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6081
he sent no more to them that refused, Let them alone, and they shall be slaine before me:
he sent no more to them that refused, Let them alone, and they shall be slain before me:
pns31 vvd dx dc p-acp pno32 cst vvd, vvb pno32 av-j, cc pns32 vmb vbi vvn p-acp pno11:
(25) sermon (DIV1)
862
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6082
But howsoever, our businesse is to compell you to come in, that is, by strong arguments, by reasoning with you, by perswading you effectuall to come in. Therefore, consider these Motives:
But howsoever, our business is to compel you to come in, that is, by strong Arguments, by reasoning with you, by persuading you effectual to come in. Therefore, Consider these Motives:
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(25) sermon (DIV1)
862
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6083
First, you shall find rest to your soules, Come unto me all yee that are weary and heavie laden,
First, you shall find rest to your Souls, Come unto me all ye that Are weary and heavy laden,
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(25) sermon (DIV1)
864
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6084
and you shall finde rest, Matth. 11.28, 29. Rest is that which every man would have:and you shall find rest, Matthew 11.28, 29. Rest is that which every man would have:
cc pn22 vmb vvi n1, np1 crd, crd n1 vbz d r-crq d n1 vmd vhi:
(25) sermon (DIV1)
864
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6085
For Sinne is a wearinesse to the Soule, it wearies you with the guilt of it, with the taint and corruption of it, You shall find rest unto your soules, that is,
For Sin is a weariness to the Soul, it wearies you with the guilt of it, with the taint and corruption of it, You shall find rest unto your Souls, that is,
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(25) sermon (DIV1)
864
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6086
if you were in me once, you should have your sinnes forgiven you. Which David magnified in Psal. 32.1. Blessed is he whose sinne is covered.
if you were in me once, you should have your Sins forgiven you. Which David magnified in Psalm 32.1. Blessed is he whose sin is covered.
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(25) sermon (DIV1)
864
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But you will say, this is a small mercy, you shall have your sinnes forgiven, will this move men to come in? who cares for forgivenesse of sinnes;
But you will say, this is a small mercy, you shall have your Sins forgiven, will this move men to come in? who Cares for forgiveness of Sins;
p-acp pn22 vmb vvi, d vbz dt j n1, pn22 vmb vhi po22 n2 vvn, vmb d vvi n2 pc-acp vvi p-acp? q-crq vvz p-acp n1 pp-f n2;
(25) sermon (DIV1)
865
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if we should come and make offer to men, that they should be free from crosses and troubles, that they shall have present benefit,
if we should come and make offer to men, that they should be free from Crosses and Troubles, that they shall have present benefit,
cs pns12 vmd vvi cc vvi n1 p-acp n2, cst pns32 vmd vbi j p-acp n2 cc n2, cst pns32 vmb vhi j n1,
(25) sermon (DIV1)
865
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and honours, and riches, that were a motive indeed to bring men to Christ?
and honours, and riches, that were a motive indeed to bring men to christ?
cc n2, cc n2, cst vbdr dt n1 av pc-acp vvi n2 p-acp np1?
(25) sermon (DIV1)
865
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Thou foole, if thy sins be forgiven thee, shall not all misery be taken away? Is not sinne the first linke of the chaine? the first wheele that drawes on all thy miseries;
Thou fool, if thy Sins be forgiven thee, shall not all misery be taken away? Is not sin the First link of the chain? the First wheel that draws on all thy misery's;
pns21 n1, cs po21 n2 vbb vvn pno21, vmb xx d n1 vbi vvn av? vbz xx n1 dt ord n1 pp-f dt n1? dt ord n1 cst vvz p-acp d po21 n2;
(25) sermon (DIV1)
866
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If thy sinnes be forgiven, all thy miseries shall bee scattered, all those clouds shall be dispersed:
If thy Sins be forgiven, all thy misery's shall be scattered, all those Clouds shall be dispersed:
cs po21 n2 vbb vvn, d po21 n2 vmb vbi vvn, d d n2 vmb vbi vvn:
(25) sermon (DIV1)
866
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Therefore the Scripture compares Sin to a Cloud:
Therefore the Scripture compares since to a Cloud:
av dt n1 vvz n1 p-acp dt n1:
(25) sermon (DIV1)
866
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What hinders good things from thee but sinne? When a mans sins be forgiven him, he shall have them in abundance;
What hinders good things from thee but sin? When a men Sins be forgiven him, he shall have them in abundance;
q-crq vvz j n2 p-acp pno21 p-acp n1? c-crq dt ng1 n2 vbb vvn pno31, pns31 vmb vhi pno32 p-acp n1;
(25) sermon (DIV1)
866
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6094
Be of good comfort, saith he, Thy sinnes be forgiven thee: Till then, a mans heart is never filled with comfort;Be of good Comfort, Says he, Thy Sins be forgiven thee: Till then, a men heart is never filled with Comfort;
vbb pp-f j n1, vvz pns31, po21 n2 vbb vvn pno21: c-acp av, dt ng1 n1 vbz av-x vvn p-acp n1;
(25) sermon (DIV1)
866
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but, as I said, it is clouded with many discomforts, sorrowes and perplexities; therefore they are compared to clouds, because they shal be dispersed as clouds:
but, as I said, it is clouded with many discomforts, sorrows and perplexities; Therefore they Are compared to Clouds, Because they shall be dispersed as Clouds:
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(25) sermon (DIV1)
866
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when thy sinnes are forgiven thee, all thy life after is as a Sun-shine day, when all the clouds are scattered: Therefore, Be of good comfort.
when thy Sins Are forgiven thee, all thy life After is as a Sunshine day, when all the Clouds Are scattered: Therefore, Be of good Comfort.
c-crq po21 n2 vbr vvn pno21, d po21 n1 a-acp vbz p-acp dt n1 n1, c-crq d dt n2 vbr vvn: av, vbb pp-f j n1.
(25) sermon (DIV1)
866
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Againe, thou hast boldnesse by it; The Innocent is bold as a Lion: thou art bold with God, For thou commest with boldnesse unto the Throne of Grace: Again, thou hast boldness by it; The Innocent is bold as a lion: thou art bold with God, For thou Comest with boldness unto the Throne of Grace:
av, pns21 vh2 n1 p-acp pn31; dt j-jn vbz j c-acp dt n1: pns21 vb2r j p-acp np1, c-acp pns21 vv2 p-acp n1 p-acp dt n1 pp-f n1:
(25) sermon (DIV1)
867
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and thou hast boldnesse, when thou hast to doe with men, when trouble and persecution comes,
and thou hast boldness, when thou hast to do with men, when trouble and persecution comes,
cc pns21 vh2 n1, c-crq pns21 vh2 pc-acp vdi p-acp n2, c-crq n1 cc n1 vvz,
(25) sermon (DIV1)
867
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6099
then art thou as bold as a Lion, when thy sinnes are forgiven thee. Againe, when thou commest to beare any affliction, it is nothing when sinne is forgiven;
then art thou as bold as a lion, when thy Sins Are forgiven thee. Again, when thou Comest to bear any affliction, it is nothing when sin is forgiven;
av vb2r pns21 a-acp j c-acp dt n1, c-crq po21 n2 vbr vvn pno21. av, c-crq pns21 vv2 pc-acp vvi d n1, pn31 vbz pix q-crq n1 vbz vvn;
(25) sermon (DIV1)
867
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for sinne is the sting of affliction, and what is the Serpent when the sting is gone? Affliction is nothing, death is nothing;
for sin is the sting of affliction, and what is the Serpent when the sting is gone? Affliction is nothing, death is nothing;
p-acp n1 vbz dt n1 pp-f n1, cc r-crq vbz dt n1 c-crq dt n1 vbz vvn? n1 vbz pix, n1 vbz pix;
(25) sermon (DIV1)
868
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you see what they were to Saint Paul, imprisonment and death were nothing to him, because the sting was taken away.
you see what they were to Saint Paul, imprisonment and death were nothing to him, Because the sting was taken away.
pn22 vvb r-crq pns32 vbdr p-acp n1 np1, n1 cc n1 vbdr pix p-acp pno31, c-acp dt n1 vbds vvn av.
(25) sermon (DIV1)
868
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6102
In a word, thou art a blessed man, if thy sinnes bee once taken away: David saith, Blessed is hee whose sinnes are forgiven.
In a word, thou art a blessed man, if thy Sins be once taken away: David Says, Blessed is he whose Sins Are forgiven.
p-acp dt n1, pns21 vb2r dt j-vvn n1, cs po21 n2 vbb a-acp vvn av: np1 vvz, vvn vbz pns31 rg-crq n2 vbr vvn.
(25) sermon (DIV1)
868
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6103
When David looked round about, and considered who was blessed, he pitched on this, Blessed is the man whose sinne is forgiven.
When David looked round about, and considered who was blessed, he pitched on this, Blessed is the man whose sin is forgiven.
c-crq np1 vvd av-j a-acp, cc vvd r-crq vbds vvn, pns31 vvd p-acp d, vvn vbz dt n1 rg-crq n1 vbz vvn.
(25) sermon (DIV1)
868
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6104
If some other had looked about him, hee would have said, Blessed is a rich man, a man in honour and dignity, in credit,
If Some other had looked about him, he would have said, Blessed is a rich man, a man in honour and dignity, in credit,
cs d n-jn vhd vvn p-acp pno31, pns31 vmd vhi vvn, j-vvn vbz dt j n1, dt n1 p-acp n1 cc n1, p-acp n1,
(25) sermon (DIV1)
868
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6105
and that hath health, he is a blessed man.
and that hath health, he is a blessed man.
cc cst vhz n1, pns31 vbz dt j-vvn n1.
(25) sermon (DIV1)
868
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6106
No, saith David, but hee is a blessed man whose sinnes are forgiven, whose iniquities are covered, because such a man GOD sets himselfe to make blessed;
No, Says David, but he is a blessed man whose Sins Are forgiven, whose iniquities Are covered, Because such a man GOD sets himself to make blessed;
uh-dx, vvz np1, p-acp pns31 vbz dt j-vvn n1 rg-crq n2 vbr vvn, rg-crq n2 vbr vvn, c-acp d dt n1 np1 vvz px31 pc-acp vvi j-vvn;
(25) sermon (DIV1)
869
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6107
for blessednesse is the heape of all good things.
for blessedness is the heap of all good things.
p-acp n1 vbz dt n1 pp-f d j n2.
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869
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6108
Now, who can give that but God, who hath the command of all things? Can any but he cause all things worke together for thy good? And if any thing be wanting, thou art not blessed.
Now, who can give that but God, who hath the command of all things? Can any but he cause all things work together for thy good? And if any thing be wanting, thou art not blessed.
av, r-crq vmb vvi cst p-acp np1, r-crq vhz dt n1 pp-f d n2? vmb d p-acp pns31 vvb d n2 vvi av p-acp po21 j? cc cs d n1 vbb vvg, pns21 vb2r xx vvn.
(25) sermon (DIV1)
869
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6109
Againe, when thy sinnes be forgiven thee, God is made thine, he is reconciled to thee,
Again, when thy Sins be forgiven thee, God is made thine, he is reconciled to thee,
av, c-crq po21 n2 vbb vvn pno21, np1 vbz vvn png21, pns31 vbz vvn p-acp pno21,
(25) sermon (DIV1)
870
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6110
for thy sinne is taken away; and when GOD is thine, thou art a blessed man;
for thy sin is taken away; and when GOD is thine, thou art a blessed man;
p-acp po21 n1 vbz vvn av; cc c-crq np1 vbz png21, pns21 vb2r dt j-vvn n1;
(25) sermon (DIV1)
870
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6111
for he brings all good things, and hee is the Buckler that keepes off all evill, he is the Master of the Creatures.
for he brings all good things, and he is the Buckler that keeps off all evil, he is the Master of the Creatures.
c-acp pns31 vvz d j n2, cc pns31 vbz dt n1 cst vvz a-acp d n-jn, pns31 vbz dt n1 pp-f dt n2.
(25) sermon (DIV1)
870
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6112
Now, you know, the Master is he, who can rate the dogge when he fals on a Guest or a stranger,
Now, you know, the Master is he, who can rate the dog when he falls on a Guest or a stranger,
av, pn22 vvb, dt n1 vbz pns31, r-crq vmb vvi dt n1 c-crq pns31 vvz p-acp dt n1 cc dt n1,
(25) sermon (DIV1)
870
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6113
and it is onely the Master that can doe it. It is he that can rate any evill and suppresse it, thou hast him;
and it is only the Master that can do it. It is he that can rate any evil and suppress it, thou hast him;
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(25) sermon (DIV1)
870
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6114
therefore thou art a blessed man, and thou hast him by having thy sinnes forgiven thee;
Therefore thou art a blessed man, and thou hast him by having thy Sins forgiven thee;
av pns21 vb2r dt j-vvn n1, cc pns21 vh2 pno31 p-acp vhg po21 n2 vvn pno21;
(25) sermon (DIV1)
870
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6115
that is the great promise, that he should save his People from their sinnes, he needs say no more;
that is the great promise, that he should save his People from their Sins, he needs say no more;
d vbz dt j n1, cst pns31 vmd vvi po31 n1 p-acp po32 n2, pns31 vvz vvb av-dx av-dc;
(25) sermon (DIV1)
870
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6116
when he saith, Hee shall save his People from their sinnes ; for then he saves them from all trouble and misery in the world. when he Says, He shall save his People from their Sins; for then he saves them from all trouble and misery in the world.
c-crq pns31 vvz, pns31 vmb vvi po31 n1 p-acp po32 n2; c-acp cs pns31 vvz pno32 p-acp d n1 cc n1 p-acp dt n1.
(25) sermon (DIV1)
870
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6117
Therefore, this may be a great motive, it was CHRISTS owne motive, when hee would invite men to come to him, he saith, Come unto mee all yee that are weary and heavie laden, and I will ease you:
Therefore, this may be a great motive, it was CHRIST own motive, when he would invite men to come to him, he Says, Come unto me all ye that Are weary and heavy laden, and I will ease you:
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(25) sermon (DIV1)
870
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6118
That is, thy sinnes, that are as an heavie burthen, shall be taken off of thee.
That is, thy Sins, that Are as an heavy burden, shall be taken off of thee.
cst vbz, po21 n2, cst vbr p-acp dt j n1, vmb vbi vvn a-acp pp-f pno21.
(25) sermon (DIV1)
870
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6119
But, you will say, I feele no burthen of it?
But, you will say, I feel no burden of it?
p-acp, pn22 vmb vvi, pns11 vvb dx n1 pp-f pn31?
(25) sermon (DIV1)
871
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6120
No, but thou shalt finde it a burthen, when GOD shall set every man to beare his burthen,
No, but thou shalt find it a burden, when GOD shall Set every man to bear his burden,
uh-dx, cc-acp pns21 vm2 vvi pn31 dt n1, c-crq np1 vmb vvi d n1 pc-acp vvi po31 n1,
(25) sermon (DIV1)
872
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6121
when GOD shall charge it on thy conscience, and it is thy wisdome to have it taken off, though thou finde it not a burthen.
when GOD shall charge it on thy conscience, and it is thy Wisdom to have it taken off, though thou find it not a burden.
c-crq np1 vmb vvi pn31 p-acp po21 n1, cc pn31 vbz po21 n1 pc-acp vhi pn31 vvn a-acp, cs pns21 vvb pn31 xx dt n1.
(25) sermon (DIV1)
872
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6122
I say, guilt is a great burthen, which will binde thee over to damnation. It is a great burthen when conscience is awaked.
I say, guilt is a great burden, which will bind thee over to damnation. It is a great burden when conscience is awaked.
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(25) sermon (DIV1)
872
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6123
Againe, Corruption is a great burthen, for it wearies a man. Sicknesse is a wearinesse to the bodie; Again, Corruption is a great burden, for it wearies a man. Sickness is a weariness to the body;
av, n1 vbz dt j n1, c-acp pn31 vvz dt n1. n1 vbz dt n1 p-acp dt n1;
(25) sermon (DIV1)
873
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6124
and Sinne is the same to the Soule, that Sicknesse is to the body.
and Sin is the same to the Soul, that Sickness is to the body.
cc n1 vbz dt d p-acp dt n1, cst n1 vbz p-acp dt n1.
(25) sermon (DIV1)
873
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6125
A sicke man is weary of every thing, weary of his bed, of his chamber, of his dyet, he is weary of sitting, of standing, for hee is sicke.
A sick man is weary of every thing, weary of his Bed, of his chamber, of his diet, he is weary of sitting, of standing, for he is sick.
dt j n1 vbz j pp-f d n1, j pp-f po31 n1, pp-f po31 n1, pp-f po31 n1, pns31 vbz j pp-f vvg, pp-f vvg, c-acp pns31 vbz j.
(25) sermon (DIV1)
873
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6126
So it is with every man that hath not his sinnes forgiven him, hee is weary not only of the guilt,
So it is with every man that hath not his Sins forgiven him, he is weary not only of the guilt,
av pn31 vbz p-acp d n1 cst vhz xx po31 n2 vvn pno31, pns31 vbz vvi xx av-j pp-f dt n1,
(25) sermon (DIV1)
873
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6127
but hee is weary of every thing.
but he is weary of every thing.
cc-acp pns31 vbz j pp-f d n1.
(25) sermon (DIV1)
873
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6128
Put him in the best condition, he findes no rest, and in that hee is weary of every thing.
Put him in the best condition, he finds no rest, and in that he is weary of every thing.
vvb pno31 p-acp dt js n1, pns31 vvz dx n1, cc p-acp cst pns31 vbz j pp-f d n1.
(25) sermon (DIV1)
873
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6129
That which they say of Folly, it may bee more truely said of every wicked man, that every condition is miserable to him, he is weary of himselfe, he is weary of every thing, he hath no rest.
That which they say of Folly, it may be more truly said of every wicked man, that every condition is miserable to him, he is weary of himself, he is weary of every thing, he hath no rest.
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(25) sermon (DIV1)
873
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6130
Further, when thou art in CHRIST, he will give rest to thy soule, that is, he will take away the power,
Further, when thou art in CHRIST, he will give rest to thy soul, that is, he will take away the power,
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(25) sermon (DIV1)
874
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6131
as well as the guilt of sinne, hee will heale thy sicknesse, and then the worst condition will bee pleasant to thee, thou wilt finde rest in a Prison, thou wilt finde rest in sicknesse, thou wilt finde rest in death, every condition,
as well as the guilt of sin, he will heal thy sickness, and then the worst condition will be pleasant to thee, thou wilt find rest in a Prison, thou wilt find rest in sickness, thou wilt find rest in death, every condition,
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(25) sermon (DIV1)
874
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6132
yea, the worst, will bee sweet unto thee;
yea, the worst, will be sweet unto thee;
uh, dt js, vmb vbi j p-acp pno21;
(25) sermon (DIV1)
874
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6133
before, in the best thou foundest none, for there was a restlesnesse within, but when thy sinnes bee forgiven thee, thou shalt finde rest to thy soule.
before, in the best thou foundest none, for there was a Restlessness within, but when thy Sins be forgiven thee, thou shalt find rest to thy soul.
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(25) sermon (DIV1)
874
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6134
The end of the Seventh Sermon.
The end of the Seventh Sermon.
dt n1 pp-f dt ord n1.
(25) sermon (DIV1)
874
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6135
THE EIGHTH SERMON VPON THE NEW CREATVRE. 2 COR. 5.17. Therefore if any man be in Christ, let him be a new Creature.
THE EIGHTH SERMON UPON THE NEW CREATURE. 2 COR. 5.17. Therefore if any man be in christ, let him be a new Creature.
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(26) sermon (DIV1)
874
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6136
GOD hath planted in every man selfe-love, every man seekes his owne happinesse.
GOD hath planted in every man Self-love, every man seeks his own happiness.
np1 vhz vvn p-acp d n1 n1, d n1 vvz po31 d n1.
(26) sermon (DIV1)
876
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6137
Two things every man would have, they would be freed from all evill, and enjoy all good things;
Two things every man would have, they would be freed from all evil, and enjoy all good things;
crd n2 d n1 vmd vhi, pns32 vmd vbi vvn p-acp d n-jn, cc vvi d j n2;
(26) sermon (DIV1)
877
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6138
if they could finde these in Christ, men would be perswaded to come in.
if they could find these in christ, men would be persuaded to come in.
cs pns32 vmd vvi d p-acp np1, n2 vmd vbi vvn pc-acp vvi p-acp.
(26) sermon (DIV1)
877
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6139
Now we can assure you that both these you shall finde in Christ, you shall by him be freed from all evil,
Now we can assure you that both these you shall find in christ, you shall by him be freed from all evil,
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(26) sermon (DIV1)
877
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6140
and be compassed about with mercy on every side:
and be compassed about with mercy on every side:
cc vbi vvn a-acp p-acp n1 p-acp d n1:
(26) sermon (DIV1)
877
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6141
First, I say, you shall be freed from all evill, for what Christ saith to all his Disciples, Luke 10. You shall tread on Serpents and Scorpions, and all the power of the Enemie,
First, I say, you shall be freed from all evil, for what christ Says to all his Disciples, Lycia 10. You shall tread on Serpents and Scorpions, and all the power of the Enemy,
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(26) sermon (DIV1)
877
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6142
and nothing shall hurt you, may be applied to all the Saints, though there be many hurtfull things in the world, yet nothing shall hurt them.
and nothing shall hurt you, may be applied to all the Saints, though there be many hurtful things in the world, yet nothing shall hurt them.
cc pix vmb vvi pn22, vmb vbi vvn p-acp d dt n2, cs pc-acp vbb d j n2 p-acp dt n1, av pix vmb vvi pno32.
(26) sermon (DIV1)
877
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6143
It is true indeed, they may have to doe with Serpents and Scorpions, that is, evill things may fall upon them, as well as upon others;
It is true indeed, they may have to do with Serpents and Scorpions, that is, evil things may fallen upon them, as well as upon Others;
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(26) sermon (DIV1)
877
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6144
you see the same condition fals to all, yet it shall not hurt them; according to that in Luke 1.74. That we being delivered from our enemies, is that, we may serve him without feare:
you see the same condition falls to all, yet it shall not hurt them; according to that in Lycia 1.74. That we being Delivered from our enemies, is that, we may serve him without Fear:
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(26) sermon (DIV1)
877
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6145
Mark that, you shall be delivered from all your enemies, if you will come in, that is, there shall not an enemie in the world be able to doe you hurt,
Mark that, you shall be Delivered from all your enemies, if you will come in, that is, there shall not an enemy in the world be able to do you hurt,
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(26) sermon (DIV1)
877
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and you shall live without feare, that is, the great advantage you shall have, as if he should say, other men feare a thousand things, they feare death, they feare sicknesse, they feare losse of friends and good name;
and you shall live without Fear, that is, the great advantage you shall have, as if he should say, other men Fear a thousand things, they Fear death, they Fear sickness, they Fear loss of Friends and good name;
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(26) sermon (DIV1)
877
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but when a man is one in Christ, he shal be delivered from all his Enemies, he shall serve the Lord without feare,
but when a man is one in christ, he shall be Delivered from all his Enemies, he shall serve the Lord without Fear,
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(26) sermon (DIV1)
877
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because nothing is able to hurt him;
Because nothing is able to hurt him;
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(26) sermon (DIV1)
877
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6149
for what could hurt him? Either it must be the Devill or men, or some other Creature,
for what could hurt him? Either it must be the devil or men, or Some other Creature,
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(26) sermon (DIV1)
877
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6150
but none of these can hurt him. Is not God the Governour of the house;
but none of these can hurt him. Is not God the Governor of the house;
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(26) sermon (DIV1)
877
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6151
Is he not the Master, Is not he able to rate the Mastives from flying in the face of any of his friends that come to him,
Is he not the Master, Is not he able to rate the Mastiffs from flying in the face of any of his Friends that come to him,
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(26) sermon (DIV1)
877
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6152
yea, he is able to doe it, and none but the Master of the house is able to do it:
yea, he is able to do it, and none but the Master of the house is able to do it:
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(26) sermon (DIV1)
877
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6153
None can keep the Creatures from hurting of you, but he that hath the command of all the Creatures,
None can keep the Creatures from hurting of you, but he that hath the command of all the Creatures,
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(26) sermon (DIV1)
877
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therefore if you will come in, nothing shall hurt you, he is a Buckler and a Shield to compasse you round about:
Therefore if you will come in, nothing shall hurt you, he is a Buckler and a Shield to compass you round about:
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(26) sermon (DIV1)
877
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6155
He will be your strong fortresse, into which no Creature shall be able to shoot an arrow.
He will be your strong fortress, into which no Creature shall be able to shoot an arrow.
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(26) sermon (DIV1)
877
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6156
But besides this, you shall have all things else that you can desire, The Lord himselfe shall bee your habitation, from generation to generation, Psal. 90.1.
But beside this, you shall have all things Else that you can desire, The Lord himself shall be your habitation, from generation to generation, Psalm 90.1.
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(26) sermon (DIV1)
878
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6157
That is, you shall dwell in the Lord, and you shall not dwell in him for a fit,
That is, you shall dwell in the Lord, and you shall not dwell in him for a fit,
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(26) sermon (DIV1)
878
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6158
as we doe in our houses of clay, but for ever, and looke what an house doth, that doth he, he will keepe you safe,
as we do in our houses of clay, but for ever, and look what an house does, that does he, he will keep you safe,
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(26) sermon (DIV1)
878
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and defend you from evill, he is an house that it shall not raine thorow,
and defend you from evil, he is an house that it shall not rain thorough,
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(26) sermon (DIV1)
878
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and such an house he is, as will goe with you whithersoever you goe, he is our habitation from generation to generation;
and such an house he is, as will go with you whithersoever you go, he is our habitation from generation to generation;
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(26) sermon (DIV1)
878
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yea, an house as will not onely defend you, but refresh you with all manner of comforts,
yea, an house as will not only defend you, but refresh you with all manner of comforts,
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(26) sermon (DIV1)
878
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for houses are made for delight, as well as for defence. Whatsoever you want, he will helpe you to;
for houses Are made for delight, as well as for defence. Whatsoever you want, he will help you to;
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(26) sermon (DIV1)
878
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6163
If you be sicke, he is able to heale you; if you be weake, he is able to strengthen you; if hungry, to satisfie you;
If you be sick, he is able to heal you; if you be weak, he is able to strengthen you; if hungry, to satisfy you;
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(26) sermon (DIV1)
878
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whatsoever condition you are in, he is able to furnish you;
whatsoever condition you Are in, he is able to furnish you;
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(26) sermon (DIV1)
878
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6165
if you need any service from any Creature in heaven or earth, he will give command to all the Creatures to wait on you:
if you need any service from any Creature in heaven or earth, he will give command to all the Creatures to wait on you:
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(26) sermon (DIV1)
878
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In a word, every man that comes to Christ shall be like a Spouse, whom her husband hath placed in a• house well stored with abundance of all things that her heart can wish,
In a word, every man that comes to christ shall be like a Spouse, whom her husband hath placed in a• house well stored with abundance of all things that her heart can wish,
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(26) sermon (DIV1)
878
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and all this you shall have if you will come in.
and all this you shall have if you will come in.
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(26) sermon (DIV1)
878
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6168
But because Generals move not so much, we will come a little to Particulars, and will insist upon these two,
But Because Generals move not so much, we will come a little to Particulars, and will insist upon these two,
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(26) sermon (DIV1)
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as the only things that can move us to come in. First, the miseries, hurts, and inconveniences you are exposed to, out of him.
as the only things that can move us to come in. First, the misery's, hurts, and inconveniences you Are exposed to, out of him.
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(26) sermon (DIV1)
879
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And secondly, the happinesse you shall have by being ingrafted in him, and married to him. And secondly, the happiness you shall have by being ingrafted in him, and married to him.
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(26) sermon (DIV1)
881
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If you were to perswade a woman to marry such a man, you know these are the two Arguments which must winne her.
If you were to persuade a woman to marry such a man, you know these Are the two Arguments which must win her.
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(26) sermon (DIV1)
881
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6172
If you marry no• you will bee undone, you know you are in debt, and the debts bee debts which you are not able to pay;
If you marry no• you will be undone, you know you Are in debt, and the debts be debts which you Are not able to pay;
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(26) sermon (DIV1)
881
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6173
and, if you cannot pay them, you are sure to be cast into Prison, and to lye in that Prison till you have paid the utmost farthing, this is your condition if you will refuse.
and, if you cannot pay them, you Are sure to be cast into Prison, and to lie in that Prison till you have paid the utmost farthing, this is your condition if you will refuse.
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(26) sermon (DIV1)
881
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6174
Againe, on the other side if you will take him, you shall have a husband that shall make you rich, that will pay all your debts for you,
Again, on the other side if you will take him, you shall have a husband that shall make you rich, that will pay all your debts for you,
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(26) sermon (DIV1)
881
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and make you honourable, you shall want nothing.
and make you honourable, you shall want nothing.
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(26) sermon (DIV1)
881
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6176
If you will take an husband whom you may love, take Christ, for whatsoever is amiable is in him.
If you will take an husband whom you may love, take christ, for whatsoever is amiable is in him.
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(26) sermon (DIV1)
881
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6177
These two serious considerations will make her come in, and be willing to marry and to take him for her husband.
These two serious considerations will make her come in, and be willing to marry and to take him for her husband.
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(26) sermon (DIV1)
881
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And so it is with us, if we consider what we are out of Christ, and what we shall have by him, it will move us to take him.
And so it is with us, if we Consider what we Are out of christ, and what we shall have by him, it will move us to take him.
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(26) sermon (DIV1)
881
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6179
You know, it moved the Prodigall sonne, he saw that if he lived out from his Fathers house, he must needs perish, hee could not get huskes to live by.
You know, it moved the Prodigal son, he saw that if he lived out from his Father's house, he must needs perish, he could not get husks to live by.
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(26) sermon (DIV1)
881
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6180
Againe, if he would goe home, there was bread enough, his fathers servants living there in plenty,
Again, if he would go home, there was bred enough, his Father's Servants living there in plenty,
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(26) sermon (DIV1)
881
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6181
and these two moved him to resolve to come home. You will say, what are those evils in particulars that we must needs fall into,
and these two moved him to resolve to come home. You will say, what Are those evils in particulars that we must needs fallen into,
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(26) sermon (DIV1)
881
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6182
if we come not in to Christ, and what good shall wee get by him?
if we come not in to christ, and what good shall we get by him?
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(26) sermon (DIV1)
882
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6183
To this end, I will name such arguments as are used in Scripture for this purpose,
To this end, I will name such Arguments as Are used in Scripture for this purpose,
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(26) sermon (DIV1)
883
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for you know that the businesse of Christ himselfe, and his Apostles was onely to bring men unto him,
for you know that the business of christ himself, and his Apostles was only to bring men unto him,
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(26) sermon (DIV1)
883
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6185
and therefore we will open such arguments as we finde there, as briefly as we can.
and Therefore we will open such Arguments as we find there, as briefly as we can.
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(26) sermon (DIV1)
883
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6186
And first, you have this for one maine motive to bring men in, Marke 16 16. If you will beleeve and be baptized, you shall be saved,
And First, you have this for one main motive to bring men in, Mark 16 16. If you will believe and be baptised, you shall be saved,
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(26) sermon (DIV1)
884
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6187
if you will not beleeve, you shall be damned: Goe, saith Christ, into all the world, preach the Gospell to every Creature. if you will not believe, you shall be damned: Go, Says christ, into all the world, preach the Gospel to every Creature.
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(26) sermon (DIV1)
884
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What shall we say when thou hast given us commission? saith he, no more but this, Goe to all the world, Tell them if they will come in and be united to mee,
What shall we say when thou hast given us commission? Says he, no more but this, Go to all the world, Tell them if they will come in and be united to me,
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(26) sermon (DIV1)
884
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6189
if they will take me for their husband Lore, they shall be saved, use that for a motive on the one side,
if they will take me for their husband Lore, they shall be saved, use that for a motive on the one side,
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(26) sermon (DIV1)
884
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6190
and on the other side tell them, if they will not come in, they shall be damned:
and on the other side tell them, if they will not come in, they shall be damned:
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(26) sermon (DIV1)
884
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6191
And this you shall finde was practised, Matth. 3. Iohn tels them, If you will come in and repent, you shall have the Kingdome:
And this you shall find was practised, Matthew 3. John tells them, If you will come in and Repent, you shall have the Kingdom:
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(26) sermon (DIV1)
884
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6192
That is, if you will leave your sinnes, if you will be married to the Lord,
That is, if you will leave your Sins, if you will be married to the Lord,
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(26) sermon (DIV1)
884
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if you will be divorced from all other husbands, and turne from all your evill wayes, you shall have a kingdom, that is, you shall be saved;
if you will be divorced from all other Husbands, and turn from all your evil ways, you shall have a Kingdom, that is, you shall be saved;
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(26) sermon (DIV1)
884
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6194
but if you will not, what then? The Axe is laid to the root of the tree, and you shall be cut downe.
but if you will not, what then? The Axe is laid to the root of the tree, and you shall be Cut down.
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(26) sermon (DIV1)
884
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6195
So, we see, when the Apostle Paul came to do this businesse with Felix, to have brought him to Christ,
So, we see, when the Apostle Paul Come to do this business with Felix, to have brought him to christ,
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(26) sermon (DIV1)
884
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6196
if he could, what course takes he? he tels him of his miseries out of Christ, Reasoning of Temperance, Righteousnesse, and Iudgement to come ;
if he could, what course Takes he? he tells him of his misery's out of christ, Reasoning of Temperance, Righteousness, and Judgement to come;
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(26) sermon (DIV1)
884
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he told him what Sobriety, and Righteousnesse, and Temperance was, in another manner than ever any Morallist had done:
he told him what Sobriety, and Righteousness, and Temperance was, in Another manner than ever any Moralist had done:
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(26) sermon (DIV1)
884
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Now the Endictment being not enough without the Sentence, hee addes the Iudgement to come. And it is, as if he had said;
Now the Indictment being not enough without the Sentence, he adds the Judgement to come. And it is, as if he had said;
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(26) sermon (DIV1)
884
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Thou seest how short thou art of that Temperance and Righteousnesse, that even naturall conscience requires of every man,
Thou See how short thou art of that Temperance and Righteousness, that even natural conscience requires of every man,
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(26) sermon (DIV1)
884
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and thou must know, there is a Iudgement to come, though thou perhaps feelest it not for the present,
and thou must know, there is a Judgement to come, though thou perhaps Feel it not for the present,
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(26) sermon (DIV1)
884
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yet there is a damnation and wrath reserved for thee; thereby shewing the misery he was in, if he came not home to Christ;
yet there is a damnation and wrath reserved for thee; thereby showing the misery he was in, if he Come not home to christ;
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(26) sermon (DIV1)
884
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and that is partly set downe, and is probable, the other was not omitted, though it be not expressed there.
and that is partly Set down, and is probable, the other was not omitted, though it be not expressed there.
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(26) sermon (DIV1)
884
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And so Peter dealt with them, Act. 2. He shewed them their misery;
And so Peter dealt with them, Act. 2. He showed them their misery;
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(26) sermon (DIV1)
884
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and so the Lord dealt with the Gaoler, he teacheth him to see what case he was in,
and so the Lord dealt with the Gaoler, he Teaches him to see what case he was in,
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(26) sermon (DIV1)
884
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and upon the sight of tha• to enquire after salvation.
and upon the sighed of tha• to inquire After salvation.
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(26) sermon (DIV1)
884
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As indeed the thing that brings men into Christ, is to make them sensible of salvation and damnation,
As indeed the thing that brings men into christ, is to make them sensible of salvation and damnation,
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(26) sermon (DIV1)
884
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and when the Gaoler came to this, to thinke of salvation, Sirs, what shall I doe to be saved? That was it that made him willing to doe any thing, whatsoever Paul appointed him to doe;
and when the Gaoler Come to this, to think of salvation, Sirs, what shall I do to be saved? That was it that made him willing to do any thing, whatsoever Paul appointed him to do;
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(26) sermon (DIV1)
884
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for now he had a sense of the wrath of God, a sense of those terrours, he began to see the Almighty Power of God, he began to have his heart smitten with the apprehension of Iudgement,
for now he had a sense of the wrath of God, a sense of those terrors, he began to see the Almighty Power of God, he began to have his heart smitten with the apprehension of Judgement,
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(26) sermon (DIV1)
884
Image 273
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and when he was smitten with that he began to enquire after salvation, and his heart thus prepared with these two motives, the feare of salvation and damnation, he was fit to come in,
and when he was smitten with that he began to inquire After salvation, and his heart thus prepared with these two motives, the Fear of salvation and damnation, he was fit to come in,
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(26) sermon (DIV1)
884
Image 273
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then saith the Apostle, Beleeve and thou shalt be saved:
then Says the Apostle, Believe and thou shalt be saved:
av vvz dt n1, vvb cc pns21 vm2 vbi vvn:
(26) sermon (DIV1)
884
Image 273
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So I say, that is one motive, if you will not come in, you shall be damned,
So I say, that is one motive, if you will not come in, you shall be damned,
av pns11 vvb, cst vbz crd n1, cs pn22 vmb xx vvi p-acp, pn22 vmb vbi vvn,
(26) sermon (DIV1)
884
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if you will, you shall be saved. But now we have another businesse to make men regard these.
if you will, you shall be saved. But now we have Another business to make men regard these.
cs pn22 vmb, pn22 vmb vbi vvn. p-acp av pns12 vhb j-jn n1 pc-acp vvi n2 vvi d.
(26) sermon (DIV1)
884
Image 273
6213
One would thinke that men should not need much perswasion to tell them of damnation, that great evill,
One would think that men should not need much persuasion to tell them of damnation, that great evil,
pi vmd vvi d n2 vmd xx vvi d n1 pc-acp vvi pno32 pp-f n1, cst j n-jn,
(26) sermon (DIV1)
885
Image 273
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and of salvation, to be a thing that much concernes them, but there is that deadnesse in the heart of man, that it regards neither.
and of salvation, to be a thing that much concerns them, but there is that deadness in the heart of man, that it regards neither.
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(26) sermon (DIV1)
885
Image 273
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Therefore, let me say a word or two, to shew that these two bee matters of great moment:
Therefore, let me say a word or two, to show that these two bee matters of great moment:
av, vvb pno11 vvi dt n1 cc crd, pc-acp vvi cst d crd n1 n2 pp-f j n1:
(26) sermon (DIV1)
885
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First, this Salvation and Damnation chiefly concernes you all, other things are but trifles in comparison thereof, First, this Salvation and Damnation chiefly concerns you all, other things Are but trifles in comparison thereof,
ord, d n1 cc n1 av-jn vvz pn22 d, j-jn n2 vbr cc-acp n2 p-acp n1 av,
(26) sermon (DIV1)
885
Image 273
6217
because Salvation and Damnation belong to the Soule. It is the Soule that is to be saved, or to be damned.
Because Salvation and Damnation belong to the Soul. It is the Soul that is to be saved, or to be damned.
c-acp n1 cc n1 vvb p-acp dt n1. pn31 vbz dt n1 cst vbz pc-acp vbi vvn, cc pc-acp vbi vvn.
(26) sermon (DIV1)
885
Image 273
6218
Now the Soule of man is a mans owne selfe;
Now the Soul of man is a men own self;
av dt n1 pp-f n1 vbz dt ng1 d n1;
(26) sermon (DIV1)
885
Image 273
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other things are but the out-side, as it were, and that is the reason that Christ saith, What matters, it if you win the whole world, and lose your owne soule:
other things Are but the outside, as it were, and that is the reason that christ Says, What matters, it if you win the Whole world, and loose your own soul:
j-jn n2 vbr p-acp dt n1-an, c-acp pn31 vbdr, cc d vbz dt n1 cst np1 vvz, q-crq n2, pn31 cs pn22 vvb dt j-jn n1, cc vvb po22 d n1:
(26) sermon (DIV1)
885
Image 273
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As if he should have said, Thy Soule is thy selfe; therefore to win other things and to lose that, it is great folly;
As if he should have said, Thy Soul is thy self; Therefore to win other things and to loose that, it is great folly;
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(26) sermon (DIV1)
885
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what is it to save the ship, and lose the fraught? To save the shooe,
what is it to save the ship, and loose the fraught? To save the shoe,
q-crq vbz pn31 pc-acp vvi dt n1, cc vvi dt n1? p-acp p-acp dt n1,
(26) sermon (DIV1)
885
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and lose the foot, to save the cloaths, and to have the body destroyed? So, what is it to thee, to have thy body, thy estate,
and loose the foot, to save the clothes, and to have the body destroyed? So, what is it to thee, to have thy body, thy estate,
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(26) sermon (DIV1)
885
Image 273
6223
and name, and all outward conveniences right, and such as thou wouldest have them to be,
and name, and all outward conveniences right, and such as thou Wouldst have them to be,
cc n1, cc d j n2 j-jn, cc d c-acp pns21 vmd2 vhi pno32 pc-acp vbi,
(26) sermon (DIV1)
885
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and thy Soule that dwels within, thy Soule which is thy selfe, for those doe but cloath the Soule and wait on it,
and thy Soul that dwells within, thy Soul which is thy self, for those do but cloth the Soul and wait on it,
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(26) sermon (DIV1)
885
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when this is lost, what are all these? Therefore, if there be any wisdome in the world, it is wisdome certainely to regard that,
when this is lost, what Are all these? Therefore, if there be any Wisdom in the world, it is Wisdom Certainly to regard that,
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(26) sermon (DIV1)
885
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6226
and if there be any folly in the world, it is to neglect that, because that is all in all to a man.
and if there be any folly in the world, it is to neglect that, Because that is all in all to a man.
cc cs pc-acp vbb d n1 p-acp dt n1, pn31 vbz pc-acp vvi d, c-acp d vbz d p-acp d p-acp dt n1.
(26) sermon (DIV1)
885
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6227
If newes come to a man, your friends are lost, your goods are lost, you are wronged in your name;
If news come to a man, your Friends Are lost, your goods Are lost, you Are wronged in your name;
cs n1 vvb p-acp dt n1, po22 n2 vbr vvn, po22 n2-j vbr vvn, pn22 vbr vvn p-acp po22 n1;
(26) sermon (DIV1)
885
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6228
Suppose he had as many messengers of ill tidings, as Iob had, yet when a man considers seriously, this is but a rending of the cloaths,
Suppose he had as many messengers of ill tidings, as Job had, yet when a man considers seriously, this is but a rending of the clothes,
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(26) sermon (DIV1)
885
Image 273
6229
but the tearing of the sheath, but the breaking downe of the house, as it were,
but the tearing of the sheath, but the breaking down of the house, as it were,
cc-acp dt vvg pp-f dt n1, cc-acp dt n-vvg a-acp pp-f dt n1, c-acp pn31 vbdr,
(26) sermon (DIV1)
885
Image 273
6230
but the man is whole and safe, as long as the soule is safe, as long as salvation is sure,
but the man is Whole and safe, as long as the soul is safe, as long as salvation is sure,
cc-acp dt n1 vbz j-jn cc j, c-acp av-j c-acp dt n1 vbz j, c-acp av-j c-acp n1 vbz j,
(26) sermon (DIV1)
885
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as long as a man is free from damnation, all is nothing: Therefore to a wise-man, that will consider things seriously, there is no motive to this,
as long as a man is free from damnation, all is nothing: Therefore to a Wiseman, that will Consider things seriously, there is no motive to this,
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(26) sermon (DIV1)
885
Image 273
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if you will not come into Christ, you shall be damned, if you will, you shall be saved.
if you will not come into christ, you shall be damned, if you will, you shall be saved.
cs pn22 vmb xx vvi p-acp np1, pn22 vmb vbi vvn, cs pn22 vmb, pn22 vmb vbi vvn.
(26) sermon (DIV1)
885
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6233
But let me adde this more, Salvation and Damnation continues for ever:
But let me add this more, Salvation and Damnation continues for ever:
p-acp vvb pno11 vvi d dc, n1 cc n1 vvz p-acp av:
(26) sermon (DIV1)
886
Image 273
6234
Take all other things, even the best, and worst things in the world, they are soone blowne over,
Take all other things, even the best, and worst things in the world, they Are soon blown over,
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(26) sermon (DIV1)
886
Image 273
6235
and, as you know, of no continuance; but Salvation is a thing that abides for ever.
and, as you know, of no Continuance; but Salvation is a thing that abides for ever.
cc, c-acp pn22 vvb, pp-f dx n1; cc-acp n1 vbz dt n1 cst vvz p-acp av.
(26) sermon (DIV1)
886
Image 273
6236
And this is a thing you regard much in smaller matters;
And this is a thing you regard much in smaller matters;
cc d vbz dt n1 pn22 vvb av-d p-acp jc n2;
(26) sermon (DIV1)
886
Image 273
6237
take any good thing, if it will last but a day or two, you regard it not,
take any good thing, if it will last but a day or two, you regard it not,
vvb d j n1, cs pn31 vmb vvi p-acp dt n1 cc crd, pn22 vvb pn31 xx,
(26) sermon (DIV1)
886
Image 273
6238
but as things are of more durance, so you set a greater price on them.
but as things Are of more durance, so you Set a greater price on them.
cc-acp c-acp n2 vbr pp-f dc n1, av pn22 vvb dt jc n1 p-acp pno32.
(26) sermon (DIV1)
886
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6239
Why will you not minde this then? If you come in to Christ, you shall be saved, you shall have eternall life.
Why will you not mind this then? If you come in to christ, you shall be saved, you shall have Eternal life.
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(26) sermon (DIV1)
886
Image 273
6240
But, now comes in the other, If you will not, you shall be damned, and that remains for ever:
But, now comes in the other, If you will not, you shall be damned, and that remains for ever:
p-acp, av vvz p-acp dt n-jn, cs pn22 vmb xx, pn22 vmb vbi vvn, cc d vvz p-acp av:
(26) sermon (DIV1)
886
Image 273
6241
Remember, saith the Wise-man, the daies of darknesse, for they are many, that is, infinite; and this should worke on a man that damnation shall be perpetuall. remember, Says the Wiseman, the days of darkness, for they Are many, that is, infinite; and this should work on a man that damnation shall be perpetual.
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(26) sermon (DIV1)
886
Image 273
6242
Take a man now, when hee is fallen into any misery, and see what it is that comforts him, you shall finde nothing comforts a man in misery but hope;
Take a man now, when he is fallen into any misery, and see what it is that comforts him, you shall find nothing comforts a man in misery but hope;
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(26) sermon (DIV1)
886
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for, if there be no hope (as we say) the heart would breake:
for, if there be no hope (as we say) the heart would break:
p-acp, cs pc-acp vbb dx n1 (c-acp pns12 vvb) dt n1 vmd vvi:
(26) sermon (DIV1)
886
Image 273
6244
But, now come to this, of damnation there will be no end, there is no hope there;
But, now come to this, of damnation there will be no end, there is no hope there;
cc-acp, av vvb p-acp d, pp-f n1 a-acp vmb vbi dx n1, pc-acp vbz dx n1 a-acp;
(26) sermon (DIV1)
886
Image 273
6245
when a man is in misery, hee lookes about him, and begins to thinke, Is there any evasion? If he finde there is none, he begins then to think,
when a man is in misery, he looks about him, and begins to think, Is there any evasion? If he find there is none, he begins then to think,
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(26) sermon (DIV1)
886
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6246
yea, but is there any comfort to mingle with it? No. But what kind of misery is it? It may be by one misery I shall be freed from another, this doth moderate it,
yea, but is there any Comfort to mingle with it? No. But what kind of misery is it? It may be by one misery I shall be freed from Another, this does moderate it,
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(26) sermon (DIV1)
886
Image 273
6247
but if all kind of miseries come, that a man hath no way in the world to evade them, not any thing to mitigate them;
but if all kind of misery's come, that a man hath no Way in the world to evade them, not any thing to mitigate them;
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(26) sermon (DIV1)
886
Image 273
6248
this is that, that swallowes up the Soule, and this over-whelmes it with griefe; and this is the condition of a man subject to damnation.
this is that, that Swallows up the Soul, and this overwhelms it with grief; and this is the condition of a man Subject to damnation.
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(26) sermon (DIV1)
886
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6249
Now, I say, this briefe argument we are to use;
Now, I say, this brief argument we Are to use;
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(26) sermon (DIV1)
886
Image 273
6250
If you will not come in, you shall be damned, if you will come in, you shall be saved.
If you will not come in, you shall be damned, if you will come in, you shall be saved.
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(26) sermon (DIV1)
886
Image 273
6251
Well, perhaps all this will not worke upon you, then we have this to say to you, Our commission extends no further;
Well, perhaps all this will not work upon you, then we have this to say to you, Our commission extends no further;
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(26) sermon (DIV1)
886
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6252
if this will not move you, you are not to be wrought on by us,
if this will not move you, you Are not to be wrought on by us,
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(26) sermon (DIV1)
886
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6253
but we must leave you to your selves, and to your owne wayes, to goe on and perish,
but we must leave you to your selves, and to your own ways, to go on and perish,
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(26) sermon (DIV1)
886
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6254
and receive your Portion with those that are hardned through unbeliefe, whose end is damnation,
and receive your Portion with those that Are hardened through unbelief, whose end is damnation,
cc vvb po22 n1 p-acp d cst vbr vvn p-acp n1, rg-crq n1 vbz n1,
(26) sermon (DIV1)
886
Image 273
6255
and your bloud shall be upon your own heads, for that is all our Commission to propound these two to you.
and your blood shall be upon your own Heads, for that is all our Commission to propound these two to you.
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(26) sermon (DIV1)
886
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6256
It must be Gods work to make your hearts sensible of these things, we can but propound Objects:
It must be God's work to make your hearts sensible of these things, we can but propound Objects:
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(26) sermon (DIV1)
886
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6257
And so much for the first, Hee that comes in shall bee saved, hee that doth not shall be damned.
And so much for the First, He that comes in shall be saved, he that does not shall be damned.
cc av av-d c-acp dt ord, pns31 cst vvz p-acp vmb vbi vvn, pns31 cst vdz xx vmb vbi vvn.
(26) sermon (DIV1)
886
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The third Motive, I take from Iohn 4.10. when the Lord had that converse with the woman of Samaria, what saith he to cause her to come in? Woman, if thou hadst asked of me, I would have given thee the water of life: The third Motive, I take from John 4.10. when the Lord had that converse with the woman of Samaria, what Says he to cause her to come in? Woman, if thou Hadst asked of me, I would have given thee the water of life:
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(26) sermon (DIV1)
887
Image 273
6259
He that drinkes of this water shall thirst againe, but he that drinkes of the water that I shall give him, shal thirst no more,
He that drinks of this water shall thirst again, but he that drinks of the water that I shall give him, shall thirst no more,
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(26) sermon (DIV1)
887
Image 273
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but it shall be in him a Well springing up to everlasting life: but it shall be in him a Well springing up to everlasting life:
cc-acp pn31 vmb vbi p-acp pno31 dt av vvg a-acp p-acp j n1:
(26) sermon (DIV1)
887
Image 273
6261
So that is the Argument, if you will come in to Christ, you shall thirst no more,
So that is the Argument, if you will come in to christ, you shall thirst no more,
av cst vbz dt n1, cs pn22 vmb vvi p-acp p-acp np1, pn22 vmb vvi av-dx av-dc,
(26) sermon (DIV1)
887
Image 273
6262
but you shall have your thirst satisfied, and you shall have water given you, which will be water of life. What is that?
but you shall have your thirst satisfied, and you shall have water given you, which will be water of life. What is that?
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(26) sermon (DIV1)
887
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6263
That is, If you will come in to Christ, two things you shall have by it:
That is, If you will come in to christ, two things you shall have by it:
cst vbz, cs pn22 vmb vvi p-acp p-acp np1, crd n2 pn22 vmb vhi p-acp pn31:
(26) sermon (DIV1)
889
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6264
First, your thirst that you had before, that disease of thirst, that every man living is subject to,
First, your thirst that you had before, that disease of thirst, that every man living is Subject to,
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(26) sermon (DIV1)
889
Image 273
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untill hee be in Christ, that shall be healed; that is, every man hath many things he thirsts after;
until he be in christ, that shall be healed; that is, every man hath many things he thirsts After;
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(26) sermon (DIV1)
889
Image 273
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as take every naturall man, he thirsts after credite, and wealth, and honour, and life, after a thousand things, which the nature of man is sensible of:
as take every natural man, he thirsts After credit, and wealth, and honour, and life, After a thousand things, which the nature of man is sensible of:
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(26) sermon (DIV1)
889
Image 273
6267
Well, saith Christ, this thirst shall be healed in you, if you come in to me.
Well, Says christ, this thirst shall be healed in you, if you come in to me.
av, vvz np1, d n1 vmb vbi vvn p-acp pn22, cs pn22 vvb p-acp p-acp pno11.
(26) sermon (DIV1)
889
Image 273
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How shall it be healed?
How shall it be healed?
q-crq vmb pn31 vbi vvn?
(26) sermon (DIV1)
890
Image 273
6269
By breeding in you a right thirst, by bringing the soule into health, as it were;
By breeding in you a right thirst, by bringing the soul into health, as it were;
p-acp vvg p-acp pn22 dt j-jn n1, p-acp vvg dt n1 p-acp n1, c-acp pn31 vbdr;
(26) sermon (DIV1)
891
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It is, as if he had said, I will reveale things to you, which you shall prize above all these,
It is, as if he had said, I will reveal things to you, which you shall prize above all these,
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(26) sermon (DIV1)
891
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when you shall see their preciousnesse, and the need you stand in of them: for these two things make thirst, then the other, Christ heales it in you:
when you shall see their preciousness, and the need you stand in of them: for these two things make thirst, then the other, christ heals it in you:
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(26) sermon (DIV1)
891
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As, take every man that is regenerate, to whom God hath revealed better things, Even such as the eye hath not seene,
As, take every man that is regenerate, to whom God hath revealed better things, Even such as the eye hath not seen,
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(26) sermon (DIV1)
891
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nor the eare heard, neither hath entred into the heart of any naturall man. nor the ear herd, neither hath entered into the heart of any natural man.
ccx dt n1 vvd, av-dx vhz vvn p-acp dt n1 pp-f d j n1.
(26) sermon (DIV1)
891
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I say, the heart sets so by these things, it so magnifies them, that they take up his heart altogether, that he no more thirsts after other things,
I say, the heart sets so by these things, it so Magnifies them, that they take up his heart altogether, that he no more thirsts After other things,
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(26) sermon (DIV1)
891
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but his desires grow remisse in them, though they were all taken away, he could be content, he hath better things, there is a true thirst come in, which hath cured the false thirst,
but his Desires grow remiss in them, though they were all taken away, he could be content, he hath better things, there is a true thirst come in, which hath cured the false thirst,
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(26) sermon (DIV1)
891
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as the true Serpents devoured the false.
as the true Serpents devoured the false.
c-acp dt j n2 vvn dt j.
(26) sermon (DIV1)
891
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But, you will say, we finde not this experience, doe not regenerate men thirst after these things as well as others. But, you will say, we find not this experience, do not regenerate men thirst After these things as well as Others.
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(26) sermon (DIV1)
892
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I cannot deny it, they thirst after them too much, but yet this thirst is healed, I cannot deny it, they thirst After them too much, but yet this thirst is healed,
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(26) sermon (DIV1)
893
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for now they do not thirst after them, as things wherein their happinesse consists, their hear•s are in a good measure taken off them, they look on them with a right eye,
for now they do not thirst After them, as things wherein their happiness consists, their hear•s Are in a good measure taken off them, they look on them with a right eye,
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(26) sermon (DIV1)
893
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and so their thirst is said to be a healed, not because the worke is perfect,
and so their thirst is said to be a healed, not Because the work is perfect,
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(26) sermon (DIV1)
893
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but because it is in the way to be healed, and will be perfected. And so we must supply all the rest.
but Because it is in the Way to be healed, and will be perfected. And so we must supply all the rest.
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(26) sermon (DIV1)
893
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Lusts are said to be mortified, not because they are fully dead, but because they are in the way of death, and will die perfectly;
Lustiest Are said to be mortified, not Because they Are Fully dead, but Because they Are in the Way of death, and will die perfectly;
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(26) sermon (DIV1)
893
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therefore we apply the name of mortification to them:
Therefore we apply the name of mortification to them:
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(26) sermon (DIV1)
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So it is in other things, we say water is hot, though it have but little heat,
So it is in other things, we say water is hight, though it have but little heat,
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(26) sermon (DIV1)
893
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and a thing is white, though it doe but begin to be white;
and a thing is white, though it doe but begin to be white;
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(26) sermon (DIV1)
893
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and so we say a thing is healed, though it be but begun, and be not perfectly healed:
and so we say a thing is healed, though it be but begun, and be not perfectly healed:
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(26) sermon (DIV1)
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Even so, in this case, every man that comes to Christ, his thirst is healed, he thirsts no more,
Even so, in this case, every man that comes to christ, his thirst is healed, he thirsts no more,
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(26) sermon (DIV1)
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because his soule is put into health:
Because his soul is put into health:
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(26) sermon (DIV1)
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As if you should say to a dropsie man (for when his thirst is healed, his disease is cured) you shall have the thirst of an healthfull man,
As if you should say to a dropsy man (for when his thirst is healed, his disease is cured) you shall have the thirst of an healthful man,
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(26) sermon (DIV1)
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but this diseased thirst you shall have no more.
but this diseased thirst you shall have no more.
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(26) sermon (DIV1)
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So if you will come in to Christ, this may invite you, you shall thirst no more, you shall be put into that happy condition, that your strong lusts that were your thirst before, shall be healed in you.
So if you will come in to christ, this may invite you, you shall thirst no more, you shall be put into that happy condition, that your strong Lustiest that were your thirst before, shall be healed in you.
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(26) sermon (DIV1)
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And besides, another thing is, you shall not die;
And beside, Another thing is, you shall not die;
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(26) sermon (DIV1)
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It is water of life that Christ gives, as if he had said, you may drinke this Well-water and thirst againe,
It is water of life that christ gives, as if he had said, you may drink this Well-water and thirst again,
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(26) sermon (DIV1)
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and drinke againe, and thirst again, and then you die; this water will not give life;
and drink again, and thirst again, and then you die; this water will not give life;
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(26) sermon (DIV1)
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therefore he addes that word, Water of life; This water that I give you, shall make you live for ever, it shall give you eternall life.
Therefore he adds that word, Water of life; This water that I give you, shall make you live for ever, it shall give you Eternal life.
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(26) sermon (DIV1)
894
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I am the living Bread that came downe from heaven, he that eats of me shall not hunger,
I am the living Bred that Come down from heaven, he that eats of me shall not hunger,
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(26) sermon (DIV1)
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and he that beleeves in me shall not thirst, but shall live for ever. and he that believes in me shall not thirst, but shall live for ever.
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(26) sermon (DIV1)
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But this I prest in the other, and therefore I will not stand longer on it.
But this I pressed in the other, and Therefore I will not stand longer on it.
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(26) sermon (DIV1)
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We will name a fourth Motive, that you find ordinarily in Scripture. If you come not in to Christ, all things shall worke together for your hurt,
We will name a fourth Motive, that you find ordinarily in Scripture. If you come not in to christ, all things shall work together for your hurt,
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(26) sermon (DIV1)
895
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and if you take him, All shall worke together for your good: I say, if you doe not, all things shall worke together for your hurt.
and if you take him, All shall work together for your good: I say, if you do not, all things shall work together for your hurt.
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(26) sermon (DIV1)
895
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This is the misery of every man out of Christ, let him be in what condition he will, every thing owes him an ill turne,
This is the misery of every man out of christ, let him be in what condition he will, every thing owes him an ill turn,
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(26) sermon (DIV1)
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and will doe it one time or other:
and will do it one time or other:
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Prosperity is bad for him, that stayes him, and his afflictions come for hurt to him, they are like the lopping of a tree out of season, which tends to the destruction of the tree;
Prosperity is bad for him, that stays him, and his afflictions come for hurt to him, they Are like the lopping of a tree out of season, which tends to the destruction of the tree;
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(26) sermon (DIV1)
895
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but it is quite otherwise with the godly, they have afflictions, but they are in season, which makes the Tree grow better.
but it is quite otherwise with the godly, they have afflictions, but they Are in season, which makes the Tree grow better.
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(26) sermon (DIV1)
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Take the best things in the world, the very Word that is preached, the enlightnings and good motions they have from the Spirit, they all tend to the hurt of the wicked,
Take the best things in the world, the very Word that is preached, the enlightenings and good motions they have from the Spirit, they all tend to the hurt of the wicked,
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(26) sermon (DIV1)
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for they encrease their comdemnation, every thing works together for their hurt whatsoever they enjoy:
for they increase their comdemnation, every thing works together for their hurt whatsoever they enjoy:
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(26) sermon (DIV1)
895
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On the other side, if you wil come in, all things shal work together for your good, that is, they shall joyne together for your advantage, one thing shall be ready to helpe another,
On the other side, if you will come in, all things shall work together for your good, that is, they shall join together for your advantage, one thing shall be ready to help Another,
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(26) sermon (DIV1)
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and nothing shall befall you, but it shall worke for your good, because when all is summed up,
and nothing shall befall you, but it shall work for your good, Because when all is summed up,
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(26) sermon (DIV1)
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as whatsoever befals the wicked, puts them further from God:
as whatsoever befalls the wicked, puts them further from God:
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(26) sermon (DIV1)
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Againe, whatsoever befals a good man, it drives him nearer to God, and that is a sure rule, nothing doth good,
Again, whatsoever befalls a good man, it drives him nearer to God, and that is a sure Rule, nothing does good,
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(26) sermon (DIV1)
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but that which drawes us nearer to the fountaine of all good, and nothing doth hurt but that which drives us from God.
but that which draws us nearer to the fountain of all good, and nothing does hurt but that which drives us from God.
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(26) sermon (DIV1)
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Now, whatsoever befals a good man, it drawes him nearer to God:
Now, whatsoever befalls a good man, it draws him nearer to God:
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(26) sermon (DIV1)
895
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Sin, which of all other seemeth to doe him most hurt, yet it drives him nearer to God,
since, which of all other seems to do him most hurt, yet it drives him nearer to God,
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(26) sermon (DIV1)
895
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because it makes him to empty himselfe, of himselfe more, it makes him see his owne misery more,
Because it makes him to empty himself, of himself more, it makes him see his own misery more,
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(26) sermon (DIV1)
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and to prize IESUS CHRIST more, though they be in themselves poison, yet God turnes them into medicines, every thing workes for his good, that is the meaning of that, All things are yours, Paul and Cephas, that is, every thing in the world (doe but serve God) life and death are for your advantage, that is, whatsoever is in life, life and all that belongs to it, is for your advantage, that you may grow rich in good workes, the longer you live the better:
and to prize IESUS CHRIST more, though they be in themselves poison, yet God turns them into medicines, every thing works for his good, that is the meaning of that, All things Are yours, Paul and Cephas, that is, every thing in the world (do but serve God) life and death Are for your advantage, that is, whatsoever is in life, life and all that belongs to it, is for your advantage, that you may grow rich in good works, the longer you live the better:
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(26) sermon (DIV1)
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Againe, when death comes, with all the harbingers of it, it is for your good;
Again, when death comes, with all the harbingers of it, it is for your good;
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(26) sermon (DIV1)
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Sicknesses, which are degrees thereof, they being but the staires by which we descend downe to the chambers of death, death and all the precedents of death,
Sicknesses, which Are Degrees thereof, they being but the stairs by which we descend down to the chambers of death, death and all the precedents of death,
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(26) sermon (DIV1)
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even all these petty deaths are for your advantage, yea, whatsoever is in the world is for your good;
even all these Petty death's Are for your advantage, yea, whatsoever is in the world is for your good;
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(26) sermon (DIV1)
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Things present, and things to come, are yours: Things present, and things to come, Are yours:
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(26) sermon (DIV1)
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Even as in the field, we say, every thing is for the Wheat, the stalke, the eare, the chaffe, the sowing, the plowing, the threshing, the winnowing, the barne and granary, every thing is for the wheat:
Even as in the field, we say, every thing is for the Wheat, the stalk, the ear, the chaff, the sowing, the plowing, the threshing, the winnowing, the bairn and granary, every thing is for the wheat:
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(26) sermon (DIV1)
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So the Wheat that growes in this great field of the World, are only the Saints,
So the Wheat that grows in this great field of the World, Are only the Saints,
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(26) sermon (DIV1)
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and every thing in the World is for their advantage, Summer and Winter, Frost and Snow, wet and drie, that is, weale and woe, good and evill, affliction and prosperity, all is for the advantage of the Saints, their winnowings and temptations, all their threshings worke together for their good.
and every thing in the World is for their advantage, Summer and Winter, Frost and Snow, wet and dry, that is, weal and woe, good and evil, affliction and Prosperity, all is for the advantage of the Saints, their winnowings and temptations, all their threshings work together for their good.
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(26) sermon (DIV1)
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And this you shall have by Christ, if you will come in to him, every thing shall owe you a good turne, you shall looke on nothing, but it is for you;
And this you shall have by christ, if you will come in to him, every thing shall owe you a good turn, you shall look on nothing, but it is for you;
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(26) sermon (DIV1)
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All men, yea, the best of them, Paul and Apollo, and Cephas, are for your service, whatsoever gifts they have, they are all given for your use.
All men, yea, the best of them, Paul and Apollo, and Cephas, Are for your service, whatsoever Gifts they have, they Are all given for your use.
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(26) sermon (DIV1)
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Let this move you to come in;
Let this move you to come in;
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(26) sermon (DIV1)
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if you will not, how ever you may live in this world, and enjoy some sweetnesse with them, that have their Portion in this life,
if you will not, how ever you may live in this world, and enjoy Some sweetness with them, that have their Portion in this life,
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(26) sermon (DIV1)
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yet they shall doe you hurt, and in the latter end so you shall find it.
yet they shall do you hurt, and in the latter end so you shall find it.
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The end of the Eighth Sermon.
The end of the Eighth Sermon.
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(26) sermon (DIV1)
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THE NINTH SERMON VPON THE NEW CREATVRE. 2 Cor. 5.17. Therefore if any man be in Christ, let him be a new Creature.
THE NINTH SERMON UPON THE NEW CREATURE. 2 Cor. 5.17. Therefore if any man be in christ, let him be a new Creature.
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(27) sermon (DIV1)
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THere is one motive that remaines, and that is this, which you shall finde, Revel. 3.17.
THere is one motive that remains, and that is this, which you shall find, Revel. 3.17.
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For thou sayest, I am rich and encreased in goods, and hast need of nothing, and knowest not that thou art wretched, and miserable, and poore, and blinde, and naked. For thou Sayest, I am rich and increased in goods, and hast need of nothing, and Knowest not that thou art wretched, and miserable, and poor, and blind, and naked.
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Because we are moved much with sensible things, it pleaseth the Holy Ghost to expresse our spiritual misery, by that misery, which we are sensible of, which is outward;
Because we Are moved much with sensible things, it Pleases the Holy Ghost to express our spiritual misery, by that misery, which we Are sensible of, which is outward;
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If you be out of Christ, you are poore, and naked, and miserable; If you come in to him, you shall have the contrary;
If you be out of christ, you Are poor, and naked, and miserable; If you come in to him, you shall have the contrary;
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we will pitch therefore upon these three particulars: First, if you be out of Christ, you are poore. What is that poverty?
we will pitch Therefore upon these three particulars: First, if you be out of christ, you Are poor. What is that poverty?
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It is the want of whatsoever may make the soule rich; for, you know, there is a double riches;
It is the want of whatsoever may make the soul rich; for, you know, there is a double riches;
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Charge those that are rich in this world. where there is an intimation, that there are men that are rich in another world:Charge those that Are rich in this world. where there is an intimation, that there Are men that Are rich in Another world:
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And so Luke 12. So is he that is rich in this world, and is not rich towards God.
And so Lycia 12. So is he that is rich in this world, and is not rich towards God.
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And Revel. 2. I know thy poverty, but thou art rich:
And Revel. 2. I know thy poverty, but thou art rich:
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that is, thou art rich in grace, and in good works, though thou art poore otherwise,
that is, thou art rich in grace, and in good works, though thou art poor otherwise,
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and therefore there is a poverty that concernes the soule, a spirituall poverty which is found in every man out of Christ.
and Therefore there is a poverty that concerns the soul, a spiritual poverty which is found in every man out of christ.
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Poverty, you know, it is a thing that every man shuns, he would not be poore,
Poverty, you know, it is a thing that every man shuns, he would not be poor,
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and you shall find, that looke what reasons there are, why a man should not be poore in his outward estate, here is the same reason,
and you shall find, that look what Reasons there Are, why a man should not be poor in his outward estate, Here is the same reason,
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why they should not be poore in their spirituall estate.
why they should not be poor in their spiritual estate.
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For to what end serve riches? Riches serve but for this purpose, to procure things needfull for us,
For to what end serve riches? Riches serve but for this purpose, to procure things needful for us,
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if we want bread, or wine, or houses, or any thing riches will procure them, and therefore we prize riches:
if we want bred, or wine, or houses, or any thing riches will procure them, and Therefore we prize riches:
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And so likewise there are spirituall riches, that will procure things needfull for our soules,
And so likewise there Are spiritual riches, that will procure things needful for our Souls,
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and, if we want them, we shall want that, that is profitable for us, we shall want that, that is necessary for our salvation.
and, if we want them, we shall want that, that is profitable for us, we shall want that, that is necessary for our salvation.
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For riches doe but set men a worke, to doe us service; riches can doe no more, than men can doe:
For riches do but Set men a work, to do us service; riches can do no more, than men can do:
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but these spirituall riches set God a worke, to doe us good;
but these spiritual riches Set God a work, to do us good;
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they are beyond the other, as much as the help of God goes beyond the helpe of man, when you need any thing.
they Are beyond the other, as much as the help of God Goes beyond the help of man, when you need any thing.
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If you be rich in Christ, if you be rich in grace, if you be rich in good workes, it is but putting up your request,
If you be rich in christ, if you be rich in grace, if you be rich in good works, it is but putting up your request,
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and you shall have it at the hand of God, if you want them, you shall have whatsoever he is able to doe for you:
and you shall have it At the hand of God, if you want them, you shall have whatsoever he is able to do for you:
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Now if you be out of Christ, saith the Text, you are poore, (that is) you want these spirituall riches, you have no ground to goe,
Now if you be out of christ, Says the Text, you Are poor, (that is) you want these spiritual riches, you have no ground to go,
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and to make your suit to goe for any thing. Againe, riches stand us in stead in the time of need;
and to make your suit to go for any thing. Again, riches stand us in stead in the time of need;
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for, why doe men lay up treasures? that when dearth comes, when there comes a time of need, the riches that they have laid up, may serve their turne, they may have those ready for their use, when other men want them.
for, why do men lay up treasures? that when dearth comes, when there comes a time of need, the riches that they have laid up, may serve their turn, they may have those ready for their use, when other men want them.
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Are not these riches for the same purpose? Will there not come a day of need, will there not come a time of spending,
are not these riches for the same purpose? Will there not come a day of need, will there not come a time of spending,
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when there will be no leasure to gather at the day of death? Then all the seed sowen to the spirit, all the good workes that we have laid up, will be as a treasure,
when there will be no leisure to gather At the day of death? Then all the seed sown to the Spirit, all the good works that we have laid up, will be as a treasure,
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and at that time will do us good: And that is the difference between the death of a godly man, and another:
and At that time will do us good: And that is the difference between the death of a godly man, and Another:
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when a wicked man comes to the time of need, he hath nothing to sustaine him, he hath no oile left in his lampe, he hath nothing to helpe him up;
when a wicked man comes to the time of need, he hath nothing to sustain him, he hath no oil left in his lamp, he hath nothing to help him up;
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but the godly man hath a treasure, that he hath gathered, all his life was to lay up a treasure:
but the godly man hath a treasure, that he hath gathered, all his life was to lay up a treasure:
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And this, my Brethren, you shall finde to be a great comfort at that time, that when you come to die, all the faithfull prayers that you have made, all the good workes that you have done, all the sincerity that you have shewed in denying your selves, in passing by the things that worldly men catch at, in doing things, that it may be, hath brought trouble,
And this, my Brothers, you shall find to be a great Comfort At that time, that when you come to die, all the faithful Prayers that you have made, all the good works that you have done, all the sincerity that you have showed in denying your selves, in passing by the things that worldly men catch At, in doing things, that it may be, hath brought trouble,
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and slander, and disgrace, and persecution on you, you shall then find it a treasure.
and slander, and disgrace, and persecution on you, you shall then find it a treasure.
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Take two men, when they come to that day, the one rich in this world, another rich in good workes,
Take two men, when they come to that day, the one rich in this world, Another rich in good works,
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and consider which of these two conditions you would choose; and therefore it is not a small matter to be rich:
and Consider which of these two conditions you would choose; and Therefore it is not a small matter to be rich:
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Now when you are in Christ, you are rich;
Now when you Are in christ, you Are rich;
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out of him, you are poore, and have nothing to stand you in stead in the time of need.
out of him, you Are poor, and have nothing to stand you in stead in the time of need.
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Againe, this a man hath by riches, that he is independant, he needs not to serve others,
Again, this a man hath by riches, that he is independent, he needs not to serve Others,
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and therefore you know the proverbe is, that a rich man, he can live by others,
and Therefore you know the proverb is, that a rich man, he can live by Others,
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and without others, and that is it, they boast of:
and without Others, and that is it, they boast of:
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So it is with all the Saints, they may say to all the world, they can live without it,
So it is with all the Saints, they may say to all the world, they can live without it,
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because they have God to be theirs, they have all his treasures open to them, they have enough in him,
Because they have God to be theirs, they have all his treasures open to them, they have enough in him,
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for he is all-sufficient, though they have but him alone for their portion, yet he is enough,
for he is All-sufficient, though they have but him alone for their portion, yet he is enough,
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as he saith to Abraham, I am all-sufficient ;
as he Says to Abraham, I am All-sufficient;
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and why? there are but two things that a man can desire, to be free from evill,
and why? there Are but two things that a man can desire, to be free from evil,
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and to enjoy good, saith hee, I am thy Buckler, to keepe thee from evill, and thy exceeding great reward to give good to thee:
and to enjoy good, Says he, I am thy Buckler, to keep thee from evil, and thy exceeding great reward to give good to thee:
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that is, thou shalt have enough, if thou enjoy me.
that is, thou shalt have enough, if thou enjoy me.
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Now, if you be out of Christ, you shall be poore, that is, you shall want these riches, you want the riches of grace,
Now, if you be out of christ, you shall be poor, that is, you shall want these riches, you want the riches of grace,
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and of good workes, that should stand you in stead in the time of need, which will fetch any thing in for you,
and of good works, that should stand you in stead in the time of need, which will fetch any thing in for you,
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when you want it, which will make you more independant, and stand upon your owne bottomes, which is that that every man desires.
when you want it, which will make you more independent, and stand upon your own bottoms, which is that that every man Desires.
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Againe, if you be out of Christ, you are naked.
Again, if you be out of christ, you Are naked.
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Nakednesse is a want of that which should adorne us, which should beautifie us, and that is the case of every man out of Christ, there is no beauty in him.
Nakedness is a want of that which should adorn us, which should beautify us, and that is the case of every man out of christ, there is no beauty in him.
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It is the Lord only that cloaths us with beauty.
It is the Lord only that clothes us with beauty.
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As it is said of Saul, Weepe for Saul, yee Daughters of Ierusalem, for hee clothed you with Scarlet,
As it is said of Saul, Weep for Saul, ye Daughters of Ierusalem, for he clothed you with Scarlet,
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and did hang ornaments of gold upon your apparell. and did hang Ornament of gold upon your apparel.
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It may be truly said of Christ, that he cloaths us with scarlet, and hangs ornaments of gold on our apparell, that is, it is he that makes us Priests to his Father:
It may be truly said of christ, that he clothes us with scarlet, and hangs Ornament of gold on our apparel, that is, it is he that makes us Priests to his Father:
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Now the Priests in the old Law, were but a type of us, we are the true Priests indeed;
Now the Priests in the old Law, were but a type of us, we Are the true Priests indeed;
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you know, they had Iewels, and embroidered garments;
you know, they had Jewels, and embroidered garments;
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and so all the Saints have the shining graces of the Spirit, which adorne and beautifie them:
and so all the Saints have the shining graces of the Spirit, which adorn and beautify them:
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when a man becomes so beautified, then his sight is comely, his voice is pleasant, and his prayers are acceptable.
when a man becomes so beautified, then his sighed is comely, his voice is pleasant, and his Prayers Are acceptable.
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This benefit we have by being in Christ, that it makes us comely in the sight of the Lord, we shall be made beautifull;
This benefit we have by being in christ, that it makes us comely in the sighed of the Lord, we shall be made beautiful;
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Indeed Salomon in all his Royalty was not so beautifull as one of the Saints. It is said, the Lilies are much better cloathed than he:
Indeed Solomon in all his Royalty was not so beautiful as one of the Saints. It is said, the Lilies Are much better clothed than he:
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And why? Because that was a cloathing of Gods own work; this is the clothing of Nature;
And why? Because that was a clothing of God's own work; this is the clothing of Nature;
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but the cloathing of Grace goes beyond the clothing of Nature;
but the clothing of Grace Goes beyond the clothing of Nature;
cc-acp dt n1 pp-f n1 vvz p-acp dt n1 pp-f n1;
(27) sermon (DIV1)
903
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6394
If the clothing of Nature, be beyond that of Salomon, (as indeed it is for naturall excellencie) surely the cloathing of Grace goes beyond that, this you shall have by Christ:
If the clothing of Nature, be beyond that of Solomon, (as indeed it is for natural excellency) surely the clothing of Grace Goes beyond that, this you shall have by christ:
cs dt n1 pp-f n1, vbb p-acp d pp-f np1, (c-acp av pn31 vbz p-acp j n1) av-j dt n1 pp-f n1 vvz p-acp d, d pn22 vmb vhi p-acp np1:
(27) sermon (DIV1)
903
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6395
when you come to him, you come to a rich Wardrobe, where you may sute your selves from top to tooe, that you need want nothing;
when you come to him, you come to a rich Wardrobe, where you may suit your selves from top to tooe, that you need want nothing;
c-crq pn22 vvb p-acp pno31, pn22 vvb p-acp dt j n1, c-crq pn22 vmb vvi po22 n2 p-acp n1 pc-acp vvi, cst pn22 vvb vvb pix;
(27) sermon (DIV1)
903
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6396
and by the way, that use you may make of it, when you come to him, where there are garments of all sorts, where there is change of rayment,
and by the Way, that use you may make of it, when you come to him, where there Are garments of all sorts, where there is change of raiment,
cc p-acp dt n1, cst vvb pn22 vmb vvi pp-f pn31, c-crq pn22 vvb p-acp pno31, c-crq pc-acp vbr n2 pp-f d n2, c-crq pc-acp vbz n1 pp-f n1,
(27) sermon (DIV1)
903
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6397
why should you suffer your soules to be naked in any part, I know you reckon it undecent for a man to be unevenly cloathed, to have some garments rich and precious,
why should you suffer your Souls to be naked in any part, I know you reckon it undecent for a man to be unevenly clothed, to have Some garments rich and precious,
q-crq vmd pn22 vvi po22 n2 pc-acp vbi j p-acp d n1, pns11 vvb pn22 vvb pn31 j p-acp dt n1 pc-acp vbi j vvn, pc-acp vhi d n2 j cc j,
(27) sermon (DIV1)
903
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6398
and to have some v•le and base;
and to have Some v•le and base;
cc pc-acp vhi d n1 cc j;
(27) sermon (DIV1)
903
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6399
and why will you suffer your soules then to goe so unequally clad? It may be, you have graces in one kind,
and why will you suffer your Souls then to go so unequally clad? It may be, you have graces in one kind,
cc q-crq vmb pn22 vvi po22 n2 av pc-acp vvi av av-j vvn? pn31 vmb vbi, pn22 vhb n2 p-acp crd n1,
(27) sermon (DIV1)
903
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6400
but you want others, if you come in to him, it is he that cloaths you, you are naked without him, this benefit you shall have by him, you shall be cloathed and be made beautifull, you shall have that glorious attire, that will make you glorious within, which will make you comely in the sight of God,
but you want Others, if you come in to him, it is he that clothes you, you Are naked without him, this benefit you shall have by him, you shall be clothed and be made beautiful, you shall have that glorious attire, that will make you glorious within, which will make you comely in the sighed of God,
cc-acp pn22 vvi n2-jn, cs pn22 vvb p-acp p-acp pno31, pn31 vbz pns31 cst n2 pn22, pn22 vbr j p-acp pno31, d n1 pn22 vmb vhi p-acp pno31, pn22 vmb vbi vvn cc vbi vvn j, pn22 vmb vhi d j n1, cst vmb vvi pn22 j p-acp, r-crq vmb vvi pn22 j p-acp dt n1 pp-f np1,
(27) sermon (DIV1)
903
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6401
if not, you shall be naked, and therefore you shall be rejected, you shall want that beauty which God only accepts.
if not, you shall be naked, and Therefore you shall be rejected, you shall want that beauty which God only accepts.
cs xx, pn22 vmb vbi j, cc av pn22 vmb vbi vvn, pn22 vmb vvi d n1 r-crq np1 av-j vvz.
(27) sermon (DIV1)
903
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6402
Againe, if you be out of Christ, you shall be hungry, you shall be wretched and miserable,
Again, if you be out of christ, you shall be hungry, you shall be wretched and miserable,
av, cs pn22 vbb av pp-f np1, pn22 vmb vbi j, pn22 vmb vbi j cc j,
(27) sermon (DIV1)
904
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6403
for I pitch on that generall one, because that is one of the outward miseries,
for I pitch on that general one, Because that is one of the outward misery's,
c-acp pns11 vvb p-acp d j pi, c-acp d vbz pi pp-f dt j n2,
(27) sermon (DIV1)
904
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6404
when a man is hungry, when he is starved, when he wants that which should strengthen him,
when a man is hungry, when he is starved, when he Wants that which should strengthen him,
c-crq dt n1 vbz j, c-crq pns31 vbz vvn, c-crq pns31 vvz cst r-crq vmd vvi pno31,
(27) sermon (DIV1)
904
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6405
and refresh him, and maintaine his life.
and refresh him, and maintain his life.
cc vvi pno31, cc vvi po31 n1.
(27) sermon (DIV1)
904
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6406
This is the case of every man out of Christ, he wants that which should feed him, that which should strengthen him,
This is the case of every man out of christ, he Wants that which should feed him, that which should strengthen him,
d vbz dt n1 pp-f d n1 av pp-f np1, pns31 vvz cst r-crq vmd vvi pno31, cst r-crq vmd vvi pno31,
(27) sermon (DIV1)
904
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6407
for you must know, that the soule hath a meat as well as the body;
for you must know, that the soul hath a meat as well as the body;
c-acp pn22 vmb vvi, cst dt n1 vhz dt n1 c-acp av c-acp dt n1;
(27) sermon (DIV1)
904
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6408
otherwise, why doth Christ say, I have a meat to eat that you know not of? They wondred to see him neglect his dinner,
otherwise, why does christ say, I have a meat to eat that you know not of? They wondered to see him neglect his dinner,
av, q-crq vdz np1 vvi, pns11 vhb dt n1 pc-acp vvi cst pn22 vvb xx pp-f? pns32 vvd pc-acp vvi pno31 vvi po31 n1,
(27) sermon (DIV1)
904
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6409
when hee stood talking with the woman of Samaria, Iohn 4. Why, saith he, I have another meat to eat.
when he stood talking with the woman of Samaria, John 4. Why, Says he, I have Another meat to eat.
c-crq pns31 vvd vvg p-acp dt n1 pp-f np1, np1 crd q-crq, vvz pns31, pns11 vhb j-jn n1 pc-acp vvi.
(27) sermon (DIV1)
904
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6410
And why doth David say, Thy Law is sweeter to mee than the honey, if there were not somewhat that his soule did feed on? And so,
And why does David say, Thy Law is Sweeten to me than the honey, if there were not somewhat that his soul did feed on? And so,
cc c-crq vdz np1 vvb, po21 n1 vbz jc p-acp pno11 cs dt n1, cs pc-acp vbdr xx av cst po31 n1 vdd vvi p-acp? cc av,
(27) sermon (DIV1)
904
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6411
why is it said that Manna was Angels food? You know Manna was a materiall thing, such as a spirituall substance cannot feed on,
why is it said that Manna was Angels food? You know Manna was a material thing, such as a spiritual substance cannot feed on,
q-crq vbz pn31 vvn cst n1 vbds np1 n1? pn22 vvb n1 vbds dt j-jn n1, d c-acp dt j n1 vmbx vvi p-acp,
(27) sermon (DIV1)
904
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6412
but because by that Manna Christ was represented? You know he is said to be the true Manna, The true Bread that came down from heaven ;
but Because by that Manna christ was represented? You know he is said to be the true Manna, The true Bred that Come down from heaven;
cc-acp c-acp p-acp d n1 np1 vbds vvn? pn22 vvb pns31 vbz vvn pc-acp vbi dt j n1, dt j n1 cst vvd a-acp p-acp n1;
(27) sermon (DIV1)
904
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6413
the Angels they feed on this, and in that respect, it is called Angels food, they feed on the same spirituall meat, 1 Cor. 10. Your Fathers did eat that spirituall meat, that is, the corporall meat did typifie the spiritual meat, which is Angels food;
the Angels they feed on this, and in that respect, it is called Angels food, they feed on the same spiritual meat, 1 Cor. 10. Your Father's did eat that spiritual meat, that is, the corporal meat did typify the spiritual meat, which is Angels food;
dt n2 pns32 vvb p-acp d, cc p-acp d n1, pn31 vbz vvn n2 n1, pns32 vvb p-acp dt d j n1, crd np1 crd po22 n2 vdd vvi d j n1, cst vbz, dt j n1 vdd vvi dt j n1, r-crq vbz ng1 n1;
(27) sermon (DIV1)
904
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6414
therefore there is a food, th•t the soule feeds on, out of Christ, there is none of this,
Therefore there is a food, th•t the soul feeds on, out of christ, there is none of this,
av a-acp vbz dt n1, vvb dt n1 vvz a-acp, av pp-f np1, pc-acp vbz pix pp-f d,
(27) sermon (DIV1)
904
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6415
but your soules are starved, are miserable and wretched.
but your Souls Are starved, Are miserable and wretched.
cc-acp po22 n2 vbr vvn, vbr j cc j.
(27) sermon (DIV1)
904
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6416
For what is it that food doth? It maintains life in a man, take away food, and you die for it.
For what is it that food does? It maintains life in a man, take away food, and you die for it.
p-acp r-crq vbz pn31 cst n1 vdz? pn31 vvz n1 p-acp dt n1, vvb av n1, cc pn22 vvb p-acp pn31.
(27) sermon (DIV1)
904
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6417
Now it is Christ that gives that, His flesh is meat indeed, and his bloud is drinke indeed:
Now it is christ that gives that, His Flesh is meat indeed, and his blood is drink indeed:
av pn31 vbz np1 cst vvz d, po31 n1 vbz n1 av, cc po31 n1 vbz n1 av:
(27) sermon (DIV1)
904
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6418
that is, Whosoever beleeves not in him, whosoever partakes not of him, he dies for ever.
that is, Whosoever believes not in him, whosoever partakes not of him, he die for ever.
cst vbz, r-crq vvz xx p-acp pno31, r-crq vvz xx pp-f pno31, pns31 vvz p-acp av.
(27) sermon (DIV1)
904
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6419
Againe, meat strengthneth, and so doth the Lord when we come to him, he gives spirituall strength, Without him we are able to doe nothing:
Again, meat strengtheneth, and so does the Lord when we come to him, he gives spiritual strength, Without him we Are able to do nothing:
av, n1 vvz, cc av vdz dt n1 c-crq pns12 vvb p-acp pno31, pns31 vvz j n1, p-acp pno31 pns12 vbr j pc-acp vdi pix:
(27) sermon (DIV1)
905
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6420
As you have it, Ioh. 15. Without me you are able to bring forth no fruit:
As you have it, John 15. Without me you Are able to bring forth no fruit:
c-acp pn22 vhb pn31, np1 crd p-acp pno11 pn22 vbr j pc-acp vvi av dx n1:
(27) sermon (DIV1)
905
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6421
But as the Apostle speakes, Phil. 4. Through Christ I am able to do every thing:
But as the Apostle speaks, Philip 4. Through christ I am able to do every thing:
cc-acp p-acp dt n1 vvz, np1 crd p-acp np1 pns11 vbm j pc-acp vdi d n1:
(27) sermon (DIV1)
905
Image 281
6422
It is the Lord that giveth strength:
It is the Lord that gives strength:
pn31 vbz dt n1 cst vvz n1:
(27) sermon (DIV1)
905
Image 281
6423
If you will come in, you shall have strength given you, which is the property of meat.
If you will come in, you shall have strength given you, which is the property of meat.
cs pn22 vmb vvi p-acp, pn22 vmb vhi n1 vvn pn22, r-crq vbz dt n1 pp-f n1.
(27) sermon (DIV1)
905
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6424
Againe, meat refresheth and revives the spirits, so doth the Lord by his graces, by the joy of the Holy Ghost, by peace of conscience, by those things that he puts into the heart of every beleever, I say, they refresh the soule, more than flaggons of wine,
Again, meat refresheth and revives the spirits, so does the Lord by his graces, by the joy of the Holy Ghost, by peace of conscience, by those things that he puts into the heart of every believer, I say, they refresh the soul, more than flaggons of wine,
av, n1 vvz cc vvz dt n2, av vdz dt n1 p-acp po31 n2, p-acp dt n1 pp-f dt j n1, p-acp n1 pp-f n1, p-acp d n2 cst pns31 vvz p-acp dt n1 pp-f d n1, pns11 vvb, pns32 vvb dt n1, av-dc cs n2 pp-f n1,
(27) sermon (DIV1)
906
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6425
and there is as evident refreshing:
and there is as evident refreshing:
cc pc-acp vbz p-acp j n-vvg:
(27) sermon (DIV1)
906
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6426
and therefore you know that metaphor is used often in Esay 26. I will make a feast of fined wines, and of fat things:
and Therefore you know that metaphor is used often in Isaiah 26. I will make a feast of fined wines, and of fat things:
cc av pn22 vvb d n1 vbz vvn av p-acp np1 crd pns11 vmb vvi dt n1 pp-f vvn n2, cc pp-f j n2:
(27) sermon (DIV1)
906
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6427
And in Mat. 22. he cals them to come in, for his fatlings were prepared, and all things were ready.
And in Mathew 22. he calls them to come in, for his fatlings were prepared, and all things were ready.
cc p-acp np1 crd pns31 vvz pno32 pc-acp vvi p-acp, p-acp po31 n2 vbdr vvn, cc d n2 vbdr j.
(27) sermon (DIV1)
906
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6428
What is the reason that the Lord resembleth spirituall things by a Feast, because they doe the same things as a Feast doth;
What is the reason that the Lord resembles spiritual things by a Feast, Because they do the same things as a Feast does;
q-crq vbz dt n1 cst dt n1 vvz j n2 p-acp dt n1, c-acp pns32 vdb dt d n2 p-acp dt n1 vdz;
(27) sermon (DIV1)
907
Image 281
6429
a Feast is a refreshing to a man, a continuall feast is a continuall comfort, and this you shall have;
a Feast is a refreshing to a man, a continual feast is a continual Comfort, and this you shall have;
dt n1 vbz dt n-vvg p-acp dt n1, dt j n1 vbz dt j n1, cc d pn22 vmb vhi;
(27) sermon (DIV1)
907
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6430
if you will come in to the Lord:
if you will come in to the Lord:
cs pn22 vmb vvi p-acp p-acp dt n1:
(27) sermon (DIV1)
907
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6431
if you will not come in, you shall be starved, you shall be wretched and miserable.
if you will not come in, you shall be starved, you shall be wretched and miserable.
cs pn22 vmb xx vvi p-acp, pn22 vmb vbi vvn, pn22 vmb vbi j cc j.
(27) sermon (DIV1)
907
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6432
This you shall have by the Lord Iesus. Let this move you to come in. But now a man will be ready to object, you tell us of these things,
This you shall have by the Lord Iesus. Let this move you to come in. But now a man will be ready to Object, you tell us of these things,
np1 pn22 vmb vhi p-acp dt n1 np1. vvb d vvi pn22 pc-acp vvi p-acp. p-acp av dt n1 vmb vbi j pc-acp vvi, pn22 vvb pno12 pp-f d n2,
(27) sermon (DIV1)
907
Image 281
6433
and indeed these are goodly things, if they were present, if they were reall, if they were not Imaginary things onely, that consisted in notion, and in speculation;
and indeed these Are goodly things, if they were present, if they were real, if they were not Imaginary things only, that consisted in notion, and in speculation;
cc av d vbr j n2, cs pns32 vbdr j, cs pns32 vbdr j, cs pns32 vbdr xx j n2 av-j, cst vvd p-acp n1, cc p-acp n1;
(27) sermon (DIV1)
908
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6434
if they were things that were sensible, but they are not so;
if they were things that were sensible, but they Are not so;
cs pns32 vbdr n2 cst vbdr j, cc-acp pns32 vbr xx av;
(27) sermon (DIV1)
908
Image 281
6435
these things are future things, they are remote things, they are things but in Imagination, they are things that we have no feeling of, they are things that if we looke after them, we shall lose other things in this life?
these things Are future things, they Are remote things, they Are things but in Imagination, they Are things that we have no feeling of, they Are things that if we look After them, we shall loose other things in this life?
d n2 vbr j-jn n2, pns32 vbr j n2, pns32 vbr n2 cc-acp p-acp n1, pns32 vbr n2 cst pns12 vhb dx n-vvg pp-f, pns32 vbr n2 cst cs pns12 vvb p-acp pno32, pns12 vmb vvi j-jn n2 p-acp d n1?
(27) sermon (DIV1)
908
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6436
This objection all the world makes against such motives as these; and therefore I will answer these briefly, and proceed:
This objection all the world makes against such motives as these; and Therefore I will answer these briefly, and proceed:
d n1 d dt n1 vvz p-acp d n2 c-acp d; cc av pns11 vmb vvi d av-j, cc vvi:
(27) sermon (DIV1)
909
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6437
First, whereas men say, they are things that are farre off, (and indeed such things move not much:) I say, they are already present, they are a great part present, we have the first fruits present,
First, whereas men say, they Are things that Are Far off, (and indeed such things move not much:) I say, they Are already present, they Are a great part present, we have the First fruits present,
ord, cs n2 vvb, pns32 vbr n2 cst vbr av-j a-acp, (cc av d n2 vvb xx d:) pns11 vvb, pns32 vbr av j, pns32 vbr dt j n1 j, pns12 vhb dt ord n2 j,
(27) sermon (DIV1)
910
Image 281
6438
though the harvest be deferred, and wee may boldly say to you, that those very gleanings,
though the harvest be deferred, and we may boldly say to you, that those very gleanings,
cs dt n1 vbb vvn, cc pns12 vmb av-j vvi p-acp pn22, cst d j n2-vvg,
(27) sermon (DIV1)
910
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6439
for the present, are beyond the vintage that the children of this world enjoy, the peace of conscience, the joy of the Spirit, boldnesse in death, security and freedome from all deaths,
for the present, Are beyond the vintage that the children of this world enjoy, the peace of conscience, the joy of the Spirit, boldness in death, security and freedom from all death's,
p-acp dt j, vbr p-acp dt n1 cst dt n2 pp-f d n1 vvi, dt n1 pp-f n1, dt n1 pp-f dt n1, n1 p-acp n1, n1 cc n1 p-acp d n2,
(27) sermon (DIV1)
910
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6440
and dangers, familiarity and acquaintance with God, to enjoy his favour with all that hee can doe, the grace the prevent us, the blessing that followes us in all our actions, the comforts of the Saints, whose hearts are made glad with the light of Gods countenance;
and dangers, familiarity and acquaintance with God, to enjoy his favour with all that he can do, the grace the prevent us, the blessing that follows us in all our actions, the comforts of the Saints, whose hearts Are made glad with the Light of God's countenance;
cc n2, n1 cc n1 p-acp np1, pc-acp vvi po31 n1 p-acp d cst pns31 vmb vdi, dt n1 dt vvb pno12, dt n1 cst vvz pno12 p-acp d po12 n2, dt n2 pp-f dt n2, rg-crq n2 vbr vvn j p-acp dt n1 pp-f npg1 n1;
(27) sermon (DIV1)
910
Image 281
6441
these things, I say, are beyond the wine and oile, beyond the dainties and honours which they have, who have their portion in this life;
these things, I say, Are beyond the wine and oil, beyond the dainties and honours which they have, who have their portion in this life;
d n2, pns11 vvb, vbr p-acp dt n1 cc n1, p-acp dt n2-j cc n2 r-crq pns32 vhb, r-crq vhb po32 n1 p-acp d n1;
(27) sermon (DIV1)
910
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6442
therefore you have something for the present: indeed the outside of these things are but base, but the inside is precious.
Therefore you have something for the present: indeed the outside of these things Are but base, but the inside is precious.
av pn22 vhb pi p-acp dt j: av dt n1-an pp-f d n2 vbr cc-acp j, cc-acp dt av-an vbz j.
(27) sermon (DIV1)
910
Image 281
6443
This is the difference betweene heavenly things and earthly; in heavenly the worst is first, the best is last:
This is the difference between heavenly things and earthly; in heavenly the worst is First, the best is last:
d vbz dt n1 p-acp j n2 cc j; p-acp j dt js vbz ord, dt js vbz ord:
(27) sermon (DIV1)
910
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6444
In outward things it is true, the beginning is sweet, but the latter end is bitterest:
In outward things it is true, the beginning is sweet, but the latter end is Bitterest:
p-acp j n2 pn31 vbz j, dt n1 vbz j, cc-acp dt d n1 vbz js:
(27) sermon (DIV1)
910
Image 281
6445
but let that be one answer to it, that you have much of it for the present.
but let that be one answer to it, that you have much of it for the present.
cc-acp vvb cst vbb pi n1 p-acp pn31, cst pn22 vhb d pp-f pn31 p-acp dt j.
(27) sermon (DIV1)
910
Image 281
6446
And besides this, remember though you have it not present, yet you shall have it after;
And beside this, Remember though you have it not present, yet you shall have it After;
cc p-acp d, vvb cs pn22 vhb pn31 xx j, av pn22 vmb vhi pn31 p-acp;
(27) sermon (DIV1)
911
Image 281
6447
and what great matter is it to want a little, to enjoy more for the future? Are we not content to buy great reversions with the losse of a little money for the present,
and what great matter is it to want a little, to enjoy more for the future? are we not content to buy great reversions with the loss of a little money for the present,
cc r-crq j n1 vbz pn31 pc-acp vvi dt j, pc-acp vvi av-dc p-acp dt j-jn? vbr pns12 xx j pc-acp vvi j n2 p-acp dt n1 pp-f dt j n1 p-acp dt j,
(27) sermon (DIV1)
911
Image 281
6448
for we say it will come in? Are we not content to endure an Apprentiship of seven or eight yeares,
for we say it will come in? are we not content to endure an Apprenticeship of seven or eight Years,
c-acp pns12 vvb pn31 vmb vvi p-acp? vbr pns12 xx j pc-acp vvi dt n1 pp-f crd cc crd n2,
(27) sermon (DIV1)
911
Image 281
6449
for our greater advantage? Doe not men willingly serve a Master, or a Mistresse, a long time,
for our greater advantage? Do not men willingly serve a Master, or a Mistress, a long time,
p-acp po12 jc n1? vdb xx n2 av-j vvi dt n1, cc dt n1, dt j n1,
(27) sermon (DIV1)
911
Image 281
6450
for hopes hereafter? Now what folly, yea, what Atheisme, and unbeliefe is it for a man in things that concerne salvation, not to be content to want a little for the present, to enjoy happinesse for ever? If a man should be put to his choise,
for hope's hereafter? Now what folly, yea, what Atheism, and unbelief is it for a man in things that concern salvation, not to be content to want a little for the present, to enjoy happiness for ever? If a man should be put to his choice,
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(27) sermon (DIV1)
911
Image 281
6451
whether he would have five shillings to day, or many thousands to morrow, a man, no question would have it to morrow.
whither he would have five shillings to day, or many thousands to morrow, a man, no question would have it to morrow.
cs pns31 vmd vhi crd n2 p-acp n1, cc d crd p-acp n1, dt n1, dx n1 vmd vhi pn31 p-acp n1.
(27) sermon (DIV1)
911
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You know, this life is not so much to eternitie, as to day is to the next day;
You know, this life is not so much to eternity, as to day is to the next day;
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(27) sermon (DIV1)
911
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why should we not be content to want a little, that we may have the more afterwards.
why should we not be content to want a little, that we may have the more afterwards.
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(27) sermon (DIV1)
911
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6454
And besides, if you consider what men are, men are reasonable, and to what end is reason given you,
And beside, if you Consider what men Are, men Are reasonable, and to what end is reason given you,
cc p-acp, cs pn22 vvb r-crq n2 vbr, n2 vbr j, cc p-acp r-crq n1 vbz n1 vvn pn22,
(27) sermon (DIV1)
912
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but to looke on things past and future? That is the part of a Beast only to look on present things, you should doe more than the Beasts doe, you should looke to things that are future,
but to look on things past and future? That is the part of a Beast only to look on present things, you should do more than the Beasts do, you should look to things that Are future,
cc-acp pc-acp vvi p-acp n2 j cc j-jn? cst vbz dt n1 pp-f dt n1 av-j pc-acp vvi p-acp j n2, pn22 vmd vdi av-dc cs dt n2 vdb, pn22 vmd vvi p-acp n2 cst vbr j-jn,
(27) sermon (DIV1)
912
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and should order your lives according to that;
and should order your lives according to that;
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(27) sermon (DIV1)
912
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And what have you faith for? For faith is that which distinguisheth a Christian from another man,
And what have you faith for? For faith is that which Distinguisheth a Christian from Another man,
cc q-crq vhb pn22 n1 p-acp? p-acp n1 vbz d r-crq vvz dt njp p-acp j-jn n1,
(27) sermon (DIV1)
912
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as reason distinguisheth a man from a beast, surely this should teach you to goe beyond reason, reason teacheth you to goe beyond that which is present,
as reason Distinguisheth a man from a beast, surely this should teach you to go beyond reason, reason Teaches you to go beyond that which is present,
c-acp n1 vvz dt n1 p-acp dt n1, av-j d vmd vvi pn22 pc-acp vvi p-acp n1, n1 vvz pn22 pc-acp vvi p-acp d r-crq vbz j,
(27) sermon (DIV1)
912
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and faith carries you beyond that, and therefore you should have an eye to things future, to things to come,
and faith carries you beyond that, and Therefore you should have an eye to things future, to things to come,
cc n1 vvz pn22 p-acp d, cc av pn22 vmd vhi dt n1 p-acp n2 j-jn, p-acp n2 pc-acp vvi,
(27) sermon (DIV1)
912
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and not be occupied in things present; and therefore, though you have not those things for the present, you shal have them,
and not be occupied in things present; and Therefore, though you have not those things for the present, you shall have them,
cc xx vbi vvn p-acp n2 j; cc av, cs pn22 vhb xx d n2 p-acp dt j, pn22 vmb vhi pno32,
(27) sermon (DIV1)
912
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6461
and you should be content to want a little, that you may enioy the more for the future, you should consider things future and not present,
and you should be content to want a little, that you may enjoy the more for the future, you should Consider things future and not present,
cc pn22 vmd vbi j pc-acp vvi dt j, cst pn22 vmb vvi dt av-dc p-acp dt j-jn, pn22 vmd vvi n2 j-jn cc xx j,
(27) sermon (DIV1)
912
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if reason teacheth you to doe so, much more will faith. But it will be objected againe, It is true;
if reason Teaches you to do so, much more will faith. But it will be objected again, It is true;
cs n1 vvz pn22 pc-acp vdi av, av-d av-dc vmb n1. p-acp pn31 vmb vbi vvn av, pn31 vbz j;
(27) sermon (DIV1)
912
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but these things that you tell us of, they are not reall things, they are things that consist but in notion and speculation?
but these things that you tell us of, they Are not real things, they Are things that consist but in notion and speculation?
cc-acp d n2 cst pn22 vvb pno12 pp-f, pns32 vbr xx j n2, pns32 vbr n2 cst vvb cc-acp p-acp n1 cc n1?
(27) sermon (DIV1)
913
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6464
It is not so, you must know that these spirituall Priviledges are reall;
It is not so, you must know that these spiritual Privileges Are real;
pn31 vbz xx av, pn22 vmb vvi cst d j n2 vbr j;
(27) sermon (DIV1)
914
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All that are in Christ, are as truely Kings and Priests, they are as truly Sonnes and Heires apparant,
All that Are in christ, Are as truly Kings and Priests, they Are as truly Sons and Heirs apparent,
d cst vbr p-acp np1, vbr p-acp av-j n2 cc n2, pns32 vbr a-acp av-j n2 cc n2 j,
(27) sermon (DIV1)
914
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and have all the promises of God intailed upon them and theirs, (as any Princes in this world) and there is no regenerate man that knowes this, that will change that glory that is reserved for him in heaven, for any earthly kingdome.
and have all the promises of God intailed upon them and theirs, (as any Princes in this world) and there is no regenerate man that knows this, that will change that glory that is reserved for him in heaven, for any earthly Kingdom.
cc vhb d dt n2 pp-f np1 vvn p-acp pno32 cc png32, (c-acp d n2 p-acp d n1) cc pc-acp vbz dx j-vvn n1 cst vvz d, cst vmb vvi d n1 cst vbz vvn p-acp pno31 p-acp n1, p-acp d j n1.
(27) sermon (DIV1)
914
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6467
But we have no feeling of these things? But we have no feeling of these things?
cc-acp pns12 vhb dx n-vvg pp-f d n2?
(27) sermon (DIV1)
915
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We answer againe, that there is a sense of them, as quicke a sense and apprehension of them, We answer again, that there is a sense of them, as quick a sense and apprehension of them,
pns12 vvb av, cst pc-acp vbz dt n1 pp-f pno32, c-acp j dt n1 cc n1 pp-f pno32,
(27) sermon (DIV1)
916
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as there is of any other;
as there is of any other;
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(27) sermon (DIV1)
916
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for what is it that makes men sensible of these outward riches, and kingdomes, and honours? nothing but this,
for what is it that makes men sensible of these outward riches, and kingdoms, and honours? nothing but this,
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(27) sermon (DIV1)
916
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because the understanding magnifieth such things, and the affection loves and desires such things, when you enjoy them,
Because the understanding magnifieth such things, and the affection loves and Desires such things, when you enjoy them,
c-acp dt n1 vvz d n2, cc dt n1 vvz cc vvz d n2, c-crq pn22 vvb pno32,
(27) sermon (DIV1)
916
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then you are refreshed with them; for pleasure is nothing else, but the suting of a mans desires whatsoever they be:
then you Are refreshed with them; for pleasure is nothing Else, but the suiting of a men Desires whatsoever they be:
cs pn22 vbr vvn p-acp pno32; c-acp n1 vbz pix av, cc-acp dt vvg pp-f dt ng1 n2 r-crq pns32 vbb:
(27) sermon (DIV1)
916
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No man would take pleasure in any outward things, but because, first he desire; them, and the satisfying of that, is that that breeds a pleasure:
No man would take pleasure in any outward things, but Because, First he desire; them, and the satisfying of that, is that that breeds a pleasure:
uh-dx n1 vmd vvi n1 p-acp d j n2, cc-acp c-acp, ord pns31 vvb; pns32, cc dt n-vvg pp-f d, vbz d cst vvz dt n1:
(27) sermon (DIV1)
916
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now when you come home to Christ, you must know that you shall have other desires,
now when you come home to christ, you must know that you shall have other Desires,
av c-crq pn22 vvb av-an p-acp np1, pn22 vmb vvi cst pn22 vmb vhi j-jn n2,
(27) sermon (DIV1)
916
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6475
as you have it in this Text, You shall be made New Creatures, you shall have other affections than you had before,
as you have it in this Text, You shall be made New Creatures, you shall have other affections than you had before,
c-acp pn22 vhb pn31 p-acp d n1, pn22 vmb vbi vvn j n2, pn22 vmb vhi j-jn n2 cs pn22 vhd a-acp,
(27) sermon (DIV1)
916
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and when these are satisfied, you shal have as true Pleasure and rejoycing, as ever you had in the other;
and when these Are satisfied, you shall have as true Pleasure and rejoicing, as ever you had in the other;
cc c-crq d vbr vvn, pn22 vmb vhi p-acp j n1 cc vvg, c-acp av pn22 vhd p-acp dt j-jn;
(27) sermon (DIV1)
916
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for, if that be a true definition of Peasure and rejoycing, that it is a satisfying of the desire, a satisfying of the appetite, whatsoever it is, when that is changed;
for, if that be a true definition of Pleasure and rejoicing, that it is a satisfying of the desire, a satisfying of the appetite, whatsoever it is, when that is changed;
p-acp, cs d vbb dt j n1 pp-f n1 cc vvg, cst pn31 vbz dt n-vvg pp-f dt n1, dt n-vvg pp-f dt n1, r-crq pn31 vbz, c-crq d vbz vvn;
(27) sermon (DIV1)
916
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6478
Why should you doubt, that you shall not have as much sense, and as quicke an apprehension,
Why should you doubt, that you shall not have as much sense, and as quick an apprehension,
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(27) sermon (DIV1)
916
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yea, why may we not say, you shall have more? For this I will be bold to affirme, that the object is greater,
yea, why may we not say, you shall have more? For this I will be bold to affirm, that the Object is greater,
uh, q-crq vmb pns12 xx vvi, pn22 vmb vhi n1? p-acp d pns11 vmb vbi j pc-acp vvi, cst dt n1 vbz jc,
(27) sermon (DIV1)
916
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and the faculty is more capacious and apprehensive.
and the faculty is more capacious and apprehensive.
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(27) sermon (DIV1)
916
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6481
The object is greater, for it is durable riches, it is durable honour, a durable kingdome, greater than any kingdome upon the earth.
The Object is greater, for it is durable riches, it is durable honour, a durable Kingdom, greater than any Kingdom upon the earth.
dt n1 vbz jc, c-acp pn31 vbz j n2, pn31 vbz j n1, dt j n1, jc cs d n1 p-acp dt n1.
(27) sermon (DIV1)
917
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Looke on all things that God propounds to the sons of men, and they are far beyond the things that are here below:
Look on all things that God propounds to the Sons of men, and they Are Far beyond the things that Are Here below:
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(27) sermon (DIV1)
917
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To be the son of God is more than to be the son of any King, to be an heire of heaven, to be an heire of all things, is more than to be an heire apparant to a Crowne;
To be the son of God is more than to be the son of any King, to be an heir of heaven, to be an heir of all things, is more than to be an heir apparent to a Crown;
pc-acp vbi dt n1 pp-f np1 vbz av-dc cs pc-acp vbi dt n1 pp-f d n1, pc-acp vbi dt n1 pp-f n1, pc-acp vbi dt n1 pp-f d n2, vbz av-dc cs pc-acp vbi dt n1 j p-acp dt n1;
(27) sermon (DIV1)
917
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whatsoever is propounded, I say it is beyond it, therefore the object is greater.
whatsoever is propounded, I say it is beyond it, Therefore the Object is greater.
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(27) sermon (DIV1)
917
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Then come to the faculties, they are more capacious, they have a more quicke and lively sense and apprehension,
Then come to the faculties, they Are more capacious, they have a more quick and lively sense and apprehension,
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(27) sermon (DIV1)
917
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as the rationall faculties, the understanding, and the will, their apprehensions are deeper than those of phansie, of sense, or sensuall appetite;
as the rational faculties, the understanding, and the will, their apprehensions Are Deeper than those of fancy, of sense, or sensual appetite;
c-acp dt j n2, dt n1, cc dt n1, po32 n2 vbr jc-jn cs d pp-f n1, pp-f n1, cc j n1;
(27) sermon (DIV1)
917
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and therefore you see the griefe of the reasonable part is more than that of the senses,
and Therefore you see the grief of the reasonable part is more than that of the Senses,
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(27) sermon (DIV1)
917
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and hence it is, that the misery of those that are in hell, goes beyond the miseries of any in this life;
and hence it is, that the misery of those that Are in hell, Goes beyond the misery's of any in this life;
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(27) sermon (DIV1)
917
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and so the joyes of those that are in heaven, is beyond the joy of any in this life:
and so the Joys of those that Are in heaven, is beyond the joy of any in this life:
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(27) sermon (DIV1)
917
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6490
Man, as he is more happy, so he is more miserable than the Beast, and why so? because the faculty is larger,
Man, as he is more happy, so he is more miserable than the Beast, and why so? Because the faculty is larger,
n1, c-acp pns31 vbz av-dc j, av pns31 vbz av-dc j cs dt n1, cc q-crq av? c-acp dt n1 vbz jc,
(27) sermon (DIV1)
917
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6491
and therefore a man that is heavenly minded, a man that lives by faith, that is, in Christ, hee hath greater things to enjoy,
and Therefore a man that is heavenly minded, a man that lives by faith, that is, in christ, he hath greater things to enjoy,
cc av dt n1 cst vbz j vvn, dt n1 cst vvz p-acp n1, cst vbz, p-acp np1, pns31 vhz jc n2 pc-acp vvi,
(27) sermon (DIV1)
917
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6492
than a worldly man hath, or can have.
than a worldly man hath, or can have.
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(27) sermon (DIV1)
917
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6493
Againe, the thoughts, the faculties that are taken up about them, they are of a larger apprehension,
Again, the thoughts, the faculties that Are taken up about them, they Are of a larger apprehension,
av, dt n2, dt n2 cst vbr vvn a-acp p-acp pno32, pns32 vbr pp-f dt jc n1,
(27) sermon (DIV1)
918
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6494
and have a more deepe and quick sense than the others have;
and have a more deep and quick sense than the Others have;
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(27) sermon (DIV1)
918
Image 281
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and therefore in matter of sense, we cannot yeeld that these things are not sensible, For it is Peace of Conscience that passeth all understanding, it is joy unspeakable and glorious.
and Therefore in matter of sense, we cannot yield that these things Are not sensible, For it is Peace of Conscience that passes all understanding, it is joy unspeakable and glorious.
cc av p-acp n1 pp-f n1, pns12 vmbx vvi cst d n2 vbr xx j, p-acp pn31 vbz n1 pp-f n1 cst vvz d n1, pn31 vbz n1 j cc j.
(27) sermon (DIV1)
918
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6496
It is said so of no outward thing, and therefore these are farre beyond them; that shall serve to answer that objection.
It is said so of no outward thing, and Therefore these Are Far beyond them; that shall serve to answer that objection.
pn31 vbz vvn av pp-f dx j n1, cc av d vbr av-j p-acp pno32; cst vmb vvi pc-acp vvi d n1.
(27) sermon (DIV1)
918
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6497
And so we have gone thorow three of them, that they are things absent, that they are things that are not reall, that consist in notion and speculation, that they are things not sensible.
And so we have gone thorough three of them, that they Are things absent, that they Are things that Are not real, that consist in notion and speculation, that they Are things not sensible.
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(27) sermon (DIV1)
919
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6498
Now there is a fourth objection, but I must lose present things for them; Now there is a fourth objection, but I must loose present things for them;
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(27) sermon (DIV1)
920
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if we might have him and enjoy our pleasures, if we could have him, and enjoy riches and honour, we would be content,
if we might have him and enjoy our pleasures, if we could have him, and enjoy riches and honour, we would be content,
cs pns12 vmd vhi pno31 cc vvi po12 n2, cs pns12 vmd vhi pno31, cc vvi n2 cc n1, pns12 vmd vbi j,
(27) sermon (DIV1)
920
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but we must be at a losse?
but we must be At a loss?
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(27) sermon (DIV1)
920
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6501
But to this we answer, that you shall be no losers, no not for this life, you shall but make an exchange, and change for the better; But to this we answer, that you shall be no losers, no not for this life, you shall but make an exchange, and change for the better;
cc-acp p-acp d pns12 vvb, cst pn22 vmb vbi dx n2, uh-dx xx p-acp d n1, pn22 vmb cc-acp vvi dt n1, cc vvi p-acp dt jc;
(27) sermon (DIV1)
921
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What is it that Christ requires of you? it is but to do some thing for his sake, and to suffer something;
What is it that christ requires of you? it is but to do Some thing for his sake, and to suffer something;
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(27) sermon (DIV1)
921
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6503
if you doe, it is but seed sowen to the Spirit, and as in other seeds, every seed bringeth forth more abundantly, it riseth with a greater plenty;
if you do, it is but seed sown to the Spirit, and as in other seeds, every seed brings forth more abundantly, it Riseth with a greater plenty;
cs pn22 vdb, pn31 vbz p-acp n1 vvn p-acp dt n1, cc c-acp p-acp j-jn n2, d n1 vvz av av-dc av-j, pn31 vvz p-acp dt jc n1;
(27) sermon (DIV1)
921
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so every good worke you doe, it wil doe you good at one time or other, you shall be sure to have present wages for it,
so every good work you do, it will do you good At one time or other, you shall be sure to have present wages for it,
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(27) sermon (DIV1)
921
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and for that you suffer, Mark. 10. You shal have an hundred fold in this life, and set aside eternall life,
and for that you suffer, Mark. 10. You shall have an hundred fold in this life, and Set aside Eternal life,
cc p-acp cst pn22 vvb, vvb. crd pn22 vmb vhi dt crd n1 p-acp d n1, cc vvi av j n1,
(27) sermon (DIV1)
921
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6506
for every thing that you lose for Christs sake, you shal have an hundred fold:
for every thing that you loose for Christ sake, you shall have an hundred fold:
p-acp d n1 cst pn22 vvb p-acp npg1 n1, pn22 vmb vhi dt crd n1:
(27) sermon (DIV1)
921
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6507
Many particulars there he reckons up, if you lose friends or goods, whatsoever you lose, you shall have an hundred fold in this life with persecution; for there is the objection.
Many particulars there he reckons up, if you loose Friends or goods, whatsoever you loose, you shall have an hundred fold in this life with persecution; for there is the objection.
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(27) sermon (DIV1)
921
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6508
O but we see they are persecuted, they are beneath and not above, they are trampled on, they are miserable.
Oh but we see they Are persecuted, they Are beneath and not above, they Are trampled on, they Are miserable.
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(27) sermon (DIV1)
922
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6509
Why though they be, yet with persecution you shall have an hundred fold, that is, you shall have an hundred fold more comfort:
Why though they be, yet with persecution you shall have an hundred fold, that is, you shall have an hundred fold more Comfort:
c-crq c-acp pns32 vbb, av p-acp n1 pn22 vmb vhi dt crd n1, cst vbz, pn22 vmb vhi dt crd n1 dc n1:
(27) sermon (DIV1)
923
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As, I will give you but this instance.
As, I will give you but this instance.
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923
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Take Paul, he was persecuted and afflicted, had not he an hundred fold? Take a man that lives in abundance,
Take Paul, he was persecuted and afflicted, had not he an hundred fold? Take a man that lives in abundance,
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(27) sermon (DIV1)
924
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and in plenty of all things, compare his condition with that Apostles, and see whether he have not more joy of heart, more comfort in those afflictions,
and in plenty of all things, compare his condition with that Apostles, and see whither he have not more joy of heart, more Comfort in those afflictions,
cc p-acp n1 pp-f d n2, vvb po31 n1 p-acp d n2, cc vvb cs pns31 vhb xx dc n1 pp-f n1, dc n1 p-acp d n2,
(27) sermon (DIV1)
924
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when he went from Prison to Prison, from affliction to affliction, than Nero had in his Palace,
when he went from Prison to Prison, from affliction to affliction, than Nero had in his Palace,
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(27) sermon (DIV1)
924
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or that men have that enjoy outward things in abundance, for they are not outward things that will comfort us, them a man may have in plenty,
or that men have that enjoy outward things in abundance, for they Are not outward things that will Comfort us, them a man may have in plenty,
cc d n2 vhb d vvi j n2 p-acp n1, c-acp pns32 vbr xx j n2 cst vmb vvi pno12, pno32 dt n1 vmb vhi p-acp n1,
(27) sermon (DIV1)
924
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and yet want the comfort of them, as many thousands have had. So much shall serve for the answering of these objections.
and yet want the Comfort of them, as many thousands have had. So much shall serve for the answering of these objections.
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(27) sermon (DIV1)
924
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6516
Therefore, since there are so many motives to move you to come into Christ, the impediments which you finde in the way, the objections of the flesh,
Therefore, since there Are so many motives to move you to come into christ, the impediments which you find in the Way, the objections of the Flesh,
av, c-acp pc-acp vbr av d n2 pc-acp vvi pn22 pc-acp vvi p-acp np1, dt n2 r-crq pn22 vvb p-acp dt n1, dt n2 pp-f dt n1,
(27) sermon (DIV1)
924
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and the objections that come from Satan are but delusions. Why should you not come in? He is the ground of all comfort; have him, and have all;
and the objections that come from Satan Are but delusions. Why should you not come in? He is the ground of all Comfort; have him, and have all;
cc dt n2 cst vvb p-acp np1 vbr p-acp n2. q-crq vmd pn22 xx vvi p-acp? pns31 vbz dt n1 pp-f d n1; vhb pno31, cc vhb d;
(27) sermon (DIV1)
924
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6518
want him, and want all things: 1 Iohn 5. He that hath the Son hath life, he that hath not the Son, the wrath of God abides upon him:
want him, and want all things: 1 John 5. He that hath the Son hath life, he that hath not the Son, the wrath of God abides upon him:
vvb pno31, cc vvb d n2: crd np1 crd pns31 cst vhz dt n1 vhz n1, pns31 cst vhz xx dt n1, dt n1 pp-f np1 vvz p-acp pno31:
(27) sermon (DIV1)
924
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That is, he that hath the Son, hath life, and all things that pertaine to life;
That is, he that hath the Son, hath life, and all things that pertain to life;
cst vbz, pns31 cst vhz dt n1, vhz n1, cc d n2 cst vvi p-acp n1;
(27) sermon (DIV1)
924
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that is it that makes a man happie, as you know every thing is said then to be happie,
that is it that makes a man happy, as you know every thing is said then to be happy,
d vbz pn31 cst vvz dt n1 j, c-acp pn22 vvb d n1 vbz vvn av pc-acp vbi j,
(27) sermon (DIV1)
924
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when it hath that which is agreeable to that being, agreeable to that life that it leads.
when it hath that which is agreeable to that being, agreeable to that life that it leads.
c-crq pn31 vhz d r-crq vbz j p-acp d vbg, j p-acp d n1 cst pn31 vvz.
(27) sermon (DIV1)
924
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A man that leads the life of nature, is happie for this world, according to his condition,
A man that leads the life of nature, is happy for this world, according to his condition,
dt n1 cst vvz dt n1 pp-f n1, vbz j p-acp d n1, vvg p-acp po31 n1,
(27) sermon (DIV1)
924
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when he hath every thing that belongs to this life, when hee hath wealth, when he hath houses, when he hath all conveniences.
when he hath every thing that belongs to this life, when he hath wealth, when he hath houses, when he hath all conveniences.
c-crq pns31 vhz d n1 cst vvz p-acp d n1, c-crq pns31 vhz n1, c-crq pns31 vhz n2, c-crq pns31 vhz d n2.
(27) sermon (DIV1)
924
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6524
Now, when a man hath the Son, he hath spirituall life, and all things pertaining to it, there is nothing wanting to make him happie;
Now, when a man hath the Son, he hath spiritual life, and all things pertaining to it, there is nothing wanting to make him happy;
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(27) sermon (DIV1)
924
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6525
when he hath not that, The wrath of God abides on him ;
when he hath not that, The wrath of God abides on him;
c-crq pns31 vhz xx d, dt n1 pp-f np1 vvz p-acp pno31;
(27) sermon (DIV1)
924
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that is, the Lord is his Enemie, that is the Governour of the world, and he is not his enemie for a fit,
that is, the Lord is his Enemy, that is the Governor of the world, and he is not his enemy for a fit,
d vbz, dt n1 vbz po31 n1, cst vbz dt n1 pp-f dt n1, cc pns31 vbz xx po31 n1 p-acp dt j,
(27) sermon (DIV1)
924
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but the wrath of God abides on him for ever.
but the wrath of God abides on him for ever.
cc-acp dt n1 pp-f np1 vvz p-acp pno31 p-acp av.
(27) sermon (DIV1)
924
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6528
And therefore, since the Lord is the cause of all our comfort he is the ground of all Salvation, both of all the graces,
And Therefore, since the Lord is the cause of all our Comfort he is the ground of all Salvation, both of all the graces,
cc av, c-acp dt n1 vbz dt n1 pp-f d po12 n1 pns31 vbz dt n1 pp-f d n1, d pp-f d dt n2,
(27) sermon (DIV1)
924
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6529
and of all the Priviledges that follow upon it, this should move us to come in, and to take him;
and of all the Privileges that follow upon it, this should move us to come in, and to take him;
cc pp-f d dt n2 cst vvb p-acp pn31, d vmd vvi pno12 pc-acp vvi p-acp, cc pc-acp vvi pno31;
(27) sermon (DIV1)
924
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those two arguments, I say, the misery that you are in out of him, and the happinesse you shall have by him,
those two Arguments, I say, the misery that you Are in out of him, and the happiness you shall have by him,
d crd n2, pns11 vvb, dt n1 cst pn22 vbr p-acp av pp-f pno31, cc dt n1 pn22 vmb vhi p-acp pno31,
(27) sermon (DIV1)
924
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but I will urge this no further, so much shall serve for this Text. FINIS.
but I will urge this no further, so much shall serve for this Text. FINIS.
cc-acp pns11 vmb vvi d av-dx av-jc, av d vmb vvi p-acp d np1 fw-la.
(27) sermon (DIV1)
924
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6532
<1^PAGE^MISSING> draw nearest to him, as we doe in this holy Sacrament of the Lords Supper.
<1^PAGE^MISSING> draw nearest to him, as we do in this holy Sacrament of the lords Supper.
<1^PAGE^MISSING> vvi av-j p-acp pno31, c-acp pns12 vdb p-acp d j n1 pp-f dt n2 n1.
(28) sermon (DIV1)
926
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And therefore, nothing concernes us more than that we doe not receive it unworthily, because the Lord will be sanctified in those that draw nearest unto him, that is, either in the holinesse of their hearts,
And Therefore, nothing concerns us more than that we do not receive it unworthily, Because the Lord will be sanctified in those that draw nearest unto him, that is, either in the holiness of their hearts,
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(28) sermon (DIV1)
926
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or in executing his just judgement upon them:
or in executing his just judgement upon them:
cc p-acp vvg po31 j n1 p-acp pno32:
(28) sermon (DIV1)
926
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6535
And therefore that at this time, and others also, you may not come unprepared to the holy Sacrament, we have purposely pitched on these words:
And Therefore that At this time, and Others also, you may not come unprepared to the holy Sacrament, we have purposely pitched on these words:
cc av cst p-acp d n1, cc n2-jn av, pn22 vmb xx vvi j p-acp dt j n1, pns12 vhb av vvn p-acp d n2:
(28) sermon (DIV1)
926
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The Cup of blessing that we blesse ] &c. In which ye shall finde these three parts:
The Cup of blessing that we bless ] etc. In which you shall find these three parts:
dt n1 pp-f n1 cst pns12 vvb ] av p-acp r-crq pn22 vmb vvi d crd n2:
(28) sermon (DIV1)
926
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6537
First, that in this Sacrament there is a true communicating of the body and bloud of Christ.
First, that in this Sacrament there is a true communicating of the body and blood of christ.
ord, cst p-acp d n1 a-acp vbz dt j vvg pp-f dt n1 cc n1 pp-f np1.
(28) sermon (DIV1)
927
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6538
Secondly, the meanes whereby this communication is made to us, it is the breaking of the bread,
Secondly, the means whereby this communication is made to us, it is the breaking of the bred,
ord, dt n2 c-crq d n1 vbz vvn p-acp pno12, pn31 vbz dt n-vvg pp-f dt n1,
(28) sermon (DIV1)
927
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and by powring out the wine:
and by Pouring out the wine:
cc p-acp vvg av dt n1:
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927
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6540
Is not the bread that we breake the Communion of the body of Christ? &c. And thirdly, the setting apart,Is not the bred that we break the Communion of the body of christ? etc. And Thirdly, the setting apart,
vbz xx dt n1 cst pns12 vvb dt n1 pp-f dt n1 pp-f np1? av cc ord, dt n-vvg av,
(28) sermon (DIV1)
927
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6541
or the blessing, or sanctifying of these elements to such a purpose;
or the blessing, or sanctifying of these elements to such a purpose;
cc dt n1, cc vvg pp-f d n2 p-acp d dt n1;
(28) sermon (DIV1)
927
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6542
The Cup of blessing which we blesse, is it not the Communion of the bloud of Christ? The Cup of blessing which we bless, is it not the Communion of the blood of christ?
dt n1 pp-f n1 r-crq pns12 vvb, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1?
(28) sermon (DIV1)
927
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6543
Now for the first of these, I say, in the Sacrament there is a communication of the very body and bloud of Christ: The Papists affirme the same;
Now for the First of these, I say, in the Sacrament there is a communication of the very body and blood of christ: The Papists affirm the same;
av p-acp dt ord pp-f d, pns11 vvb, p-acp dt n1 pc-acp vbz dt n1 pp-f dt j n1 cc n1 pp-f np1: dt njp2 vvb dt d;
(28) sermon (DIV1)
928
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6544
but all the question is, in what manner there is this communicating of his body and bloud, they say, corporally that there is. Transubstantiation there;
but all the question is, in what manner there is this communicating of his body and blood, they say, corporally that there is. Transubstantiation there;
cc-acp d dt n1 vbz, p-acp r-crq n1 a-acp vbz d vvg pp-f po31 n1 cc n1, pns32 vvb, av-j cst pc-acp vbz. n1 a-acp;
(28) sermon (DIV1)
928
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6545
we say the thing is really done, but it is done spiritually, it is done mystically, it is done sacramentally.
we say the thing is really done, but it is done spiritually, it is done mystically, it is done sacramentally.
pns12 vvb dt n1 vbz av-j vdn, cc-acp pn31 vbz vdn av-j, pn31 vbz vdn av-j, pn31 vbz vdn av-j.
(28) sermon (DIV1)
928
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6546
The reason of our difference, is, because of these words of our Saviour, This is my body. And the Popish indeed is so strange an opinion that I would not waste time in confuting of it,
The reason of our difference, is, Because of these words of our Saviour, This is my body. And the Popish indeed is so strange an opinion that I would not waste time in confuting of it,
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(28) sermon (DIV1)
929
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6547
but that I know there are divers amongst our selves that doe willingly leave the Papists in other points,
but that I know there Are diverse among our selves that do willingly leave the Papists in other points,
cc-acp cst pns11 vvb pc-acp vbr j p-acp po12 n2 cst vdb av-j vvi dt njp2 p-acp j-jn n2,
(28) sermon (DIV1)
929
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6548
yet they are held with some scruple with this, they know not how to contradict such plaine words, This is my body, and therefore they cannot be perswaded but that there is somewhat in it more than our Divines affirme;
yet they Are held with Some scruple with this, they know not how to contradict such plain words, This is my body, and Therefore they cannot be persuaded but that there is somewhat in it more than our Divines affirm;
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(28) sermon (DIV1)
929
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6549
and therefore it shall not be needlesse to spend a little time in shewing you the falsenesse of this opinion:
and Therefore it shall not be needless to spend a little time in showing you the falseness of this opinion:
cc av pn31 vmb xx vbi j pc-acp vvi dt j n1 p-acp vvg pn22 dt n1 pp-f d n1:
(28) sermon (DIV1)
929
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6550
First, I would aske this question, whether there be necessity or no, that there should be such a Transubstantiation;
First, I would ask this question, whither there be necessity or no, that there should be such a Transubstantiation;
ord, pns11 vmd vvi d n1, cs pc-acp vbi n1 cc uh-dx, cst a-acp vmd vbi d dt n1;
(28) sermon (DIV1)
930
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6551
for surely, if there be not necessity, if that be but an arbitrary thing, wee may as well deny it, as they affirme it.
for surely, if there be not necessity, if that be but an arbitrary thing, we may as well deny it, as they affirm it.
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(28) sermon (DIV1)
930
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Againe, such a monstrous conceit as this, compounded of so many ingrediences, of so many strange miracles, the least of which goes beyond the highest in all the Scriptures, I say, is not to be put upon us without necessity;
Again, such a monstrous conceit as this, compounded of so many ingrediences, of so many strange Miracles, the least of which Goes beyond the highest in all the Scriptures, I say, is not to be put upon us without necessity;
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(28) sermon (DIV1)
931
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6553
themselves grant, that, unlesse there be a necessity, we have no reason to receive it at their hands:
themselves grant, that, unless there be a necessity, we have no reason to receive it At their hands:
px32 vvb, cst, cs pc-acp vbi dt n1, pns12 vhb dx n1 pc-acp vvi pn31 p-acp po32 n2:
(28) sermon (DIV1)
931
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And therefore we will enquire first, and see what necessity there is.
And Therefore we will inquire First, and see what necessity there is.
cc av pns12 vmb vvi ord, cc vvb r-crq n1 a-acp vbz.
(28) sermon (DIV1)
931
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6555
First, I say, there is no such necessity that there should be any such Transubstantiation, any such corporall presence of Christ in the Sacrament,
First, I say, there is no such necessity that there should be any such Transubstantiation, any such corporal presence of christ in the Sacrament,
ord, pns11 vvb, pc-acp vbz dx d n1 cst a-acp vmd vbi d d n1, d d j n1 pp-f np1 p-acp dt n1,
(28) sermon (DIV1)
932
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6556
neither in regard of the thing, nor in regard of the words, This is my body.
neither in regard of the thing, nor in regard of the words, This is my body.
av-dx p-acp n1 pp-f dt n1, ccx p-acp n1 pp-f dt n2, d vbz po11 n1.
(28) sermon (DIV1)
932
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6557
I say, it is not necessary in regard of the thing, looke to all the ends of the Sacrament, you shall finde that you may have all without such a Transubstantiation.
I say, it is not necessary in regard of the thing, look to all the ends of the Sacrament, you shall find that you may have all without such a Transubstantiation.
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(28) sermon (DIV1)
933
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6558
First, if the end of the Sacrament bee to bring Christ to our remembrance, as himselfe saith, that it was his end, Doe this, (saith he) as often as you doe it, in remembrance of me:
First, if the end of the Sacrament be to bring christ to our remembrance, as himself Says, that it was his end, Do this, (Says he) as often as you do it, in remembrance of me:
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(28) sermon (DIV1)
934
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certainly, it is not necessary that there should be a change of bread into his body for that purpose,
Certainly, it is not necessary that there should be a change of bred into his body for that purpose,
av-j, pn31 vbz xx j cst a-acp vmd vbi dt n1 pp-f n1 p-acp po31 n1 p-acp d n1,
(28) sermon (DIV1)
934
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6560
because the Sacrament it selfe with those words instituted are enough for his remembrance: And besides this, the very word, Remember, shewes that he is rather absent than present,
Because the Sacrament it self with those words instituted Are enough for his remembrance: And beside this, the very word, remember, shows that he is rather absent than present,
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(28) sermon (DIV1)
934
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6561
for we remember not things present, but remembrance is of things absent:
for we Remember not things present, but remembrance is of things absent:
c-acp pns12 vvb xx n2 vvi, cc-acp n1 vbz pp-f n2 j:
(28) sermon (DIV1)
934
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Besides, the other Sacrament represents Christ, and cals him to remembrance, where there is no such Transubstantiation:
Beside, the other Sacrament represents christ, and calls him to remembrance, where there is no such Transubstantiation:
a-acp, dt j-jn n1 vvz np1, cc vvz pno31 p-acp n1, c-crq pc-acp vbz dx d n1:
(28) sermon (DIV1)
934
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and therefore it is not for remembrance that it is needfull that Christ should be corporally present.
and Therefore it is not for remembrance that it is needful that christ should be corporally present.
cc av pn31 vbz xx p-acp n1 cst pn31 vbz j cst np1 vmd vbi av-j j.
(28) sermon (DIV1)
934
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6564
Or secondly, is it needfull for this, the shewing forth the Lords death till he come? Surely,
Or secondly, is it needful for this, the showing forth the lords death till he come? Surely,
cc ord, vbz pn31 j p-acp d, dt vvg av dt n2 n1 c-acp pns31 vvn? av-j,
(28) sermon (DIV1)
935
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for this it is not needfull neither, for in preaching we shew forth the Lords death, as the Apostle saith to the Galathians, Christ was so plainly preached, that hee was as good as crucified amongst them:
for this it is not needful neither, for in preaching we show forth the lords death, as the Apostle Says to the Galatians, christ was so plainly preached, that he was as good as Crucified among them:
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(28) sermon (DIV1)
935
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And therefore it is not needfull for the shewing forth of the Lords death till he come:
And Therefore it is not needful for the showing forth of the lords death till he come:
cc av pn31 vbz xx j p-acp dt vvg av pp-f dt n2 n1 c-acp pns31 vvb:
(28) sermon (DIV1)
935
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6567
Besides, there is a particle put in there, that may helpe us a little, till he come, which presupposeth that he is not yet here,
Beside, there is a particle put in there, that may help us a little, till he come, which presupposeth that he is not yet Here,
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(28) sermon (DIV1)
935
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and therefore it is not necessary for that end.
and Therefore it is not necessary for that end.
cc av pn31 vbz xx j p-acp d n1.
(28) sermon (DIV1)
935
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6569
But againe, is it necessary for our union with Christ, for that is another end of the Sacrament, that we may be united to him;
But again, is it necessary for our Union with christ, for that is Another end of the Sacrament, that we may be united to him;
p-acp av, vbz pn31 j p-acp po12 n1 p-acp np1, p-acp d vbz j-jn n1 pp-f dt n1, cst pns12 vmb vbi vvn p-acp pno31;
(28) sermon (DIV1)
936
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surely if the union were corporall, then indeed there might seeme some necessity of it,
surely if the Union were corporal, then indeed there might seem Some necessity of it,
av-j cs dt n1 vbdr j, av av pc-acp vmd vvi d n1 pp-f pn31,
(28) sermon (DIV1)
936
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if we were so united to Christ, as when two boards are clapt •ogether, where one toucheth another:
if we were so united to christ, as when two boards Are clapped •ogether, where one touches Another:
cs pns12 vbdr av vvn p-acp np1, c-acp c-crq crd n2 vbr vvn av, c-crq pi vvz j-jn:
(28) sermon (DIV1)
936
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but you know there is no such corporall union, it is spirituall, and not corporall, it is by faith,
but you know there is no such corporal Union, it is spiritual, and not corporal, it is by faith,
cc-acp pn22 vvb pc-acp vbz dx d j n1, pn31 vbz j, cc xx j, pn31 vbz p-acp n1,
(28) sermon (DIV1)
936
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and not by sense? What is the union betweene Christ and us? Partly relative,
and not by sense? What is the Union between christ and us? Partly relative,
cc xx p-acp n1? q-crq vbz dt n1 p-acp np1 cc pno12? av j,
(28) sermon (DIV1)
936
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as the union betweene the husband and the wife, and you know if the husband and the wife be a thousand miles asunder there might be such an union:
as the Union between the husband and the wife, and you know if the husband and the wife be a thousand miles asunder there might be such an Union:
c-acp dt n1 p-acp dt n1 cc dt n1, cc pn22 vvb cs dt n1 cc dt n1 vbb dt crd n2 av pc-acp vmd vbi d dt n1:
(28) sermon (DIV1)
936
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And partly it is reall, a true reall unity, when Christs Spirit dwels in us, which may be done without the corporall presence of Christ:
And partly it is real, a true real unity, when Christ Spirit dwells in us, which may be done without the corporal presence of christ:
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(28) sermon (DIV1)
936
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And therefore certainly it is not needfull for the uniting of us to Christ, because this union is spirituall, it is done by faith, by communicating the Spirit of Christ in us;
And Therefore Certainly it is not needful for the uniting of us to christ, Because this Union is spiritual, it is done by faith, by communicating the Spirit of christ in us;
cc av av-j pn31 vbz xx j p-acp dt n-vvg pp-f pno12 p-acp np1, c-acp d n1 vbz j, pn31 vbz vdn p-acp n1, p-acp vvg dt n1 pp-f np1 p-acp pno12;
(28) sermon (DIV1)
936
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and therefore in this regard it is not necessary that there should be a corporall presence in the Sacrament.
and Therefore in this regard it is not necessary that there should be a corporal presence in the Sacrament.
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Last of all, is it necessary to encrease our faith, for that likewise is one end of the Sacrament that our faith may be strengthned:
Last of all, is it necessary to increase our faith, for that likewise is one end of the Sacrament that our faith may be strengthened:
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Why surely, it is not needfull for this purpose, no, I say, it cannot strengthen faith,
Why surely, it is not needful for this purpose, no, I say, it cannot strengthen faith,
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because the meanes, you know, is subordinate to the end, it is lesse than the end,
Because the means, you know, is subordinate to the end, it is less than the end,
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whereas the faith that is required to beleeve Transubstantiation, is far beyond the highest pitch of faith expressed in all Scripture:
whereas the faith that is required to believe Transubstantiation, is Far beyond the highest pitch of faith expressed in all Scripture:
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I say, it cannot be that, that should be made a meanes to helpe faith, that is beyond the thing that is to be beleeved (marke it) consider what it is we are to beleeve, we are to beleeve that Christ tooke mans nature on him for us, that his sufferings and crucifying belong unto us, &c. Is it not much easier to beleeve this,
I say, it cannot be that, that should be made a means to help faith, that is beyond the thing that is to be believed (mark it) Consider what it is we Are to believe, we Are to believe that christ took men nature on him for us, that his sufferings and crucifying belong unto us, etc. Is it not much Easier to believe this,
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than to beleeve that a peece of bread is turned into the body of CHRIST? Though you see nothing,
than to believe that a piece of bred is turned into the body of CHRIST? Though you see nothing,
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though you taste nothing but bread, I say, it is much easier:
though you taste nothing but bred, I say, it is much Easier:
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Now, as we say, we must not blow a sparke too much for putting it out,
Now, as we say, we must not blow a spark too much for putting it out,
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now to have such meanes as these to helpe faith, that cherisheth not the sparke of faith,
now to have such means as these to help faith, that Cherishes not the spark of faith,
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but blowes it out, it doth not helpe faith, but over-whelmes faith, when the meanes used to strengthen are such as are beyond the thing to be strengthned:
but blows it out, it does not help faith, but overwhelms faith, when the means used to strengthen Are such as Are beyond the thing to be strengthened:
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Therefore in regard of the thing there is no necessity, that there should bee any corporall presence of Christ in the Sacrament.
Therefore in regard of the thing there is no necessity, that there should be any corporal presence of christ in the Sacrament.
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But let us consider whether there be any necessity in regard of the words, This is my body: Surely, there is not any necessity here,
But let us Consider whither there be any necessity in regard of the words, This is my body: Surely, there is not any necessity Here,
cc-acp vvb pno12 vvi cs pc-acp vbb d n1 p-acp n1 pp-f dt n2, d vbz po11 n1: av-j, pc-acp vbz xx d n1 av,
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for the words may have another meaning, This is my body, that is, this is the figure of my body,
for the words may have Another meaning, This is my body, that is, this is the figure of my body,
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or this is the Sacrament of my body, and therefore it is not necessary, specially seeing it is so frequent with Scripture to use metaphors in this kinde, I need not name them to you, you know Christ is called a Rock, he is said to be a Lambe, to be a Lion, and in another case Iudas is said to be a Devill, the Seed is said to be the Word, nothing more frequent, Christ is said to be a Vine: I need not give you more instances:
or this is the Sacrament of my body, and Therefore it is not necessary, specially seeing it is so frequent with Scripture to use metaphors in this kind, I need not name them to you, you know christ is called a Rock, he is said to be a Lamb, to be a lion, and in Another case Iudas is said to be a devil, the Seed is said to be the Word, nothing more frequent, christ is said to be a Vine: I need not give you more instances:
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Herod, Christ cals him Fox: The meaning of all this is, that they are types and signes, like such and such things.Herod, christ calls him Fox: The meaning of all this is, that they Are types and Signs, like such and such things.
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But yet it is the manner of the Scriptures speech, and therefore it is not of necessity that those words should be so taken,
But yet it is the manner of the Scriptures speech, and Therefore it is not of necessity that those words should be so taken,
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for words are like cloaths that may fit more backes than the owners;
for words Are like clothes that may fit more backs than the owners;
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the words may agree to somewhat else, there is not a word here, but it may agree to divers things: Body, it signifies divers bodies:
the words may agree to somewhat Else, there is not a word Here, but it may agree to diverse things: Body, it signifies diverse bodies:
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the word, This, signifies as many things as you point to: and therefore there is no necessity that they should signifie a corporall presence of Christ.
the word, This, signifies as many things as you point to: and Therefore there is no necessity that they should signify a corporal presence of christ.
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But you will object, I, but in a matter of this moment, as the Sacrament, the Lord speakes distinctly and expresly, there he useth no metaphor,
But you will Object, I, but in a matter of this moment, as the Sacrament, the Lord speaks distinctly and expressly, there he uses no metaphor,
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though in other cases he doe.
though in other cases he do.
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To this I answer briefly, it is so farre from being true, that he useth them not in the Sacrament, that there are none of all the Sacraments, but it is used.
To this I answer briefly, it is so Far from being true, that he uses them not in the Sacrament, that there Are none of all the Sacraments, but it is used.
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In the Sacrament of Circumcision, This the Covenant, &c. In the Sacrament of the Passeover (which were the Sacraments of the old Law) the Lambe is the Passeover, in this very Sacrament:
In the Sacrament of Circumcision, This the Covenant, etc. In the Sacrament of the Passover (which were the Sacraments of the old Law) the Lamb is the Passover, in this very Sacrament:
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To goe no further for instances, take but the second part of it, This is the Cup of the new Testament in my bloud, where you shall finde two types and figures, this Cup, taken for this Wine;
To go no further for instances, take but the second part of it, This is the Cup of the new Testament in my blood, where you shall find two types and figures, this Cup, taken for this Wine;
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This is the Cup of the new Testament, that is, the Sacrament of the new Testament:This is the Cup of the new Testament, that is, the Sacrament of the new Testament:
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And therefore we see, there is no necessity in regard of the words:
And Therefore we see, there is no necessity in regard of the words:
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And there is no necessity since with a little buckling and swarving, This is my body, that is, this is the figure of my body, we may have a convenient sense,
And there is no necessity since with a little buckling and swerving, This is my body, that is, this is the figure of my body, we may have a convenient sense,
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why should we faine such a monstrous thing that bread is turned into the very body of Christ,
why should we feign such a monstrous thing that bred is turned into the very body of christ,
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and the wine into the very bloud? What needs such a monstrous fetch as this, to helpe the words to a meaning? What need or necessity is there that they should be so interpreted? And therefore we see in the first place that there is no necessity,
and the wine into the very blood? What needs such a monstrous fetch as this, to help the words to a meaning? What need or necessity is there that they should be so interpreted? And Therefore we see in the First place that there is no necessity,
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and if there be no necessity, it is not to be put upon us, for if that be an arbitrary thing, we may aswell deny it.
and if there be no necessity, it is not to be put upon us, for if that be an arbitrary thing, we may aswell deny it.
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Secondly, as there is not necessitie, so there is not possibilitie, (though it were possible) they would not get much,
Secondly, as there is not necessity, so there is not possibility, (though it were possible) they would not get much,
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for there are many things that are possible that are not done:
for there Are many things that Are possible that Are not done:
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But it is not possible, if it were possible, then it must stand with the power of God:
But it is not possible, if it were possible, then it must stand with the power of God:
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But the power of God is not used, but where the glory and wisdome of God goe before,
But the power of God is not used, but where the glory and Wisdom of God go before,
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for it is the harbinger of his glory and wisdome.
for it is the harbinger of his glory and Wisdom.
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The power of God is not used, but if it be for his honour, therefore it is said, God cannot lye, because it is not for his honour,
The power of God is not used, but if it be for his honour, Therefore it is said, God cannot lie, Because it is not for his honour,
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and he cannot deny himselfe, because it is not for his wisdome and his glory:
and he cannot deny himself, Because it is not for his Wisdom and his glory:
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Now I say since this is not for the glory of God (for it is against his glory that there should be such a conversion of the bread into the body of Christ,
Now I say since this is not for the glory of God (for it is against his glory that there should be such a conversion of the bred into the body of christ,
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and it is against his wisedome:
and it is against his Wisdom:
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And if it be against these, then certainly, the power of God must not be called to it:
And if it be against these, then Certainly, the power of God must not be called to it:
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Now, I say, it is against his glory, because whensoever the Lord appeared, he appeared alway in glory,
Now, I say, it is against his glory, Because whensoever the Lord appeared, he appeared always in glory,
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though sometimes he appeared as a man, yet there was such a majestie that caused them to tremble that beheld him:
though sometime he appeared as a man, yet there was such a majesty that caused them to tremble that beheld him:
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Shall we see God and live? You see when he appeared to Elias, what majestie he came in? what harbengers he sent before him, the Wind that rent the Rockes, and a Fire, &c.
Shall we see God and live? You see when he appeared to Elias, what majesty he Come in? what harbingers he sent before him, the Wind that rend the Rocks, and a Fire, etc.
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But, you will say Christ humbled himselfe to death as a man, therefore he doth not alwayes appeare in glory.
But, you will say christ humbled himself to death as a man, Therefore he does not always appear in glory.
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It is true, and that was the lowest degree of Humiliation ;
It is true, and that was the lowest degree of Humiliation;
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and yet when he appeared as man, there was some sparke of his Divinitie appeared there:
and yet when he appeared as man, there was Some spark of his Divinity appeared there:
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But that Christ should appeare in the likenesse of a peece of bread that thou mayest put in thine owne mouth,
But that christ should appear in the likeness of a piece of bred that thou Mayest put in thine own Mouth,
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surely this is a monstrous thing, it is against the glory of God.
surely this is a monstrous thing, it is against the glory of God.
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Doe you thinke, if Christ should come downe upon the earth, after his Ascention, and exhibite himselfe to be worshipped amongst us, that he would present himselfe in the forme of a peece of bread? It is impossible, it is not for his glory,
Do you think, if christ should come down upon the earth, After his Ascension, and exhibit himself to be worshipped among us, that he would present himself in the Form of a piece of bred? It is impossible, it is not for his glory,
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and if it be not for his glory, then certainely the power of God must not bee brought downe for the working of it.
and if it be not for his glory, then Certainly the power of God must not be brought down for the working of it.
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And as it is against his glory, so it is against his wisdome, for the Lord doth nothing to no purpose, hee doth nothing in vaine, hee never wrought miracles when they might be spared, where the thing might be done without a miracle.
And as it is against his glory, so it is against his Wisdom, for the Lord does nothing to no purpose, he does nothing in vain, he never wrought Miracles when they might be spared, where the thing might be done without a miracle.
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Since this might be done without a miracle, all that we have by Christ, all that is represented in the Sacrament, what necessity is there? and if there be no necessity, it beseemes not the wisedome of God to doe it:
Since this might be done without a miracle, all that we have by christ, all that is represented in the Sacrament, what necessity is there? and if there be no necessity, it beseems not the Wisdom of God to do it:
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Againe, would not the smallest miracle, really and visibly exposed to sense, helpe more than such a miracle as this:
Again, would not the Smallest miracle, really and visibly exposed to sense, help more than such a miracle as this:
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Besides all this, I say, it is not possible (make your owne senses judges) you see nothing but bread;
Beside all this, I say, it is not possible (make your own Senses judges) you see nothing but bred;
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now this is a sure rule, that of all demonstrations of reason that we have to prove things, nothing is so firme as that which is taken from sense:
now this is a sure Rule, that of all demonstrations of reason that we have to prove things, nothing is so firm as that which is taken from sense:
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to prove the fire is hot, we feele it hot, or honey to be sweet, when we taste it to be sweet:
to prove the fire is hight, we feel it hight, or honey to be sweet, when we taste it to be sweet:
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There is no reason in the world makes it so firme as sense:
There is no reason in the world makes it so firm as sense:
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As it is true in these cases, so it is an undoubted truth in Divinity, that in all matters of sense, sense is a competent judge:
As it is true in these cases, so it is an undoubted truth in Divinity, that in all matters of sense, sense is a competent judge:
c-acp pn31 vbz j p-acp d n2, av pn31 vbz dt j n1 p-acp n1, cst p-acp d n2 pp-f n1, n1 vbz dt j n1:
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Indeed, if it be a matter of reason, there sense is not able to judge, the eye is able to judge of his owne sense, of sounds it cannot judge;
Indeed, if it be a matter of reason, there sense is not able to judge, the eye is able to judge of his own sense, of sounds it cannot judge;
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but, I say, objects proper to sense, peculiar to sense, in these sense is a competent judge:
but, I say, objects proper to sense, peculiar to sense, in these sense is a competent judge:
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And therefore Christ himselfe, in this very businesse, when he would prove that he had a true bodie, he sends them to their senses, A spirit hath not flesh and bloud as you see me have:
And Therefore christ himself, in this very business, when he would prove that he had a true body, he sends them to their Senses, A Spirit hath not Flesh and blood as you see me have:
cc av np1 px31, p-acp d j n1, c-crq pns31 vmd vvi cst pns31 vhd dt j n1, pns31 vvz pno32 p-acp po32 n2, dt n1 vhz xx n1 cc n1 c-acp pn22 vvb pno11 vhi:
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And Thomas he bids, Put thy hand into my side and feele, &c. He sends them to their senses:
And Thomas he bids, Put thy hand into my side and feel, etc. He sends them to their Senses:
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Looke thorow the Scriptures, and see if there be one miracle there, if sense be not a competent judge according to that part of the miracle that concernes the sense;
Look thorough the Scriptures, and see if there be one miracle there, if sense be not a competent judge according to that part of the miracle that concerns the sense;
vvb p-acp dt n2, cc vvb cs pc-acp vbb crd n1 a-acp, cs n1 vbb xx dt j n1 vvg p-acp d n1 pp-f dt n1 cst vvz dt n1;
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would you not thinke it strange, if Christ should have come to the master of the feast,
would you not think it strange, if christ should have come to the master of the feast,
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when he wrought the miracle, and have said, Sir, you must beleeve that this is wine,
when he wrought the miracle, and have said, Sir, you must believe that this is wine,
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though you see nothing, though you taste nothing but water, yet you must beleeve that it is turned into wine;
though you see nothing, though you taste nothing but water, yet you must believe that it is turned into wine;
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And if GOD should have said unto Moses, Though you see nothing but a Rod, thou must beleeve it is turned into a Serpent:
And if GOD should have said unto Moses, Though you see nothing but a Rod, thou must believe it is turned into a Serpent:
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If there had beene no change indeed, and such as sense might see, we would think it a ridiculous thing,
If there had been no change indeed, and such as sense might see, we would think it a ridiculous thing,
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and next doore to an Imposture: And therefore certainly in matters of sense, sense is a competent judge;
and next door to an Imposture: And Therefore Certainly in matters of sense, sense is a competent judge;
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and therefore when all the senses tell us that it is bread when we taste,
and Therefore when all the Senses tell us that it is bred when we taste,
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when the eye and the touch, when every thing makes it evident that it is bread,
when the eye and the touch, when every thing makes it evident that it is bred,
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why should wee say there is any thing else but bread. Besides, if we will adde to sense, reason;
why should we say there is any thing Else but bred. Beside, if we will add to sense, reason;
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it is against reason, as well as against sense:
it is against reason, as well as against sense:
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It is against reason that Christ should be in heaven, and yet have ten thousand bodies on earth,
It is against reason that christ should be in heaven, and yet have ten thousand bodies on earth,
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and yet Christ hath but one body, and a body can be but in one place:
and yet christ hath but one body, and a body can be but in one place:
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And againe, this body must be without all circumscription and qualities and properties of a bodie:
And again, this body must be without all circumscription and qualities and properties of a body:
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And again, that the bread that we see should be no bread, say they, there is the whitenesse of bread, there is the taste of bread, there is the quantitie of bread, and that is all:
And again, that the bred that we see should be no bred, say they, there is the whiteness of bred, there is the taste of bred, there is the quantity of bred, and that is all:
cc av, cst dt n1 cst pns12 vvb vmd vbi dx n1, vvb pns32, pc-acp vbz dt n1 pp-f n1, pc-acp vbz dt n1 pp-f n1, pc-acp vbz dt n1 pp-f n1, cc d vbz d:
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I would but aske them one thing, when this bread is eaten, since there is nothing there,
I would but ask them one thing, when this bred is eaten, since there is nothing there,
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but these accidents, there is nothing but the meere quantity, and the like: I would aske whether it nourish the body or no;
but these accidents, there is nothing but the mere quantity, and the like: I would ask whither it nourish the body or no;
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they must needs answer no, if they follow their principles, because the body of Christ is not there, they say it is removed as soone as the bread is destroyed,
they must needs answer no, if they follow their principles, Because the body of christ is not there, they say it is removed as soon as the bred is destroyed,
pns32 vmb av vvi av-dx, cs pns32 vvb po32 n2, c-acp dt n1 pp-f np1 vbz xx a-acp, pns32 vvb pn31 vbz vvn a-acp av c-acp dt n1 vbz vvn,
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when it begins to turne into flesh, it loseth these accidents;
when it begins to turn into Flesh, it loses these accidents;
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well, the bread returnes not againe, there is nothing but accidents of the bread, and yet certainly it doth nourish;
well, the bred returns not again, there is nothing but accidents of the bred, and yet Certainly it does nourish;
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for it is reported by credible Authors, that some have beene so holy, that they would feed upon nothing else but the Eucharist, for a Priest may consecrate a Cellar of wine,
for it is reported by credible Authors, that Some have been so holy, that they would feed upon nothing Else but the Eucharist, for a Priest may consecrate a Cellar of wine,
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and as much bread as he will, and may feed upon this, and with these he may be nourished,
and as much bred as he will, and may feed upon this, and with these he may be nourished,
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and yet there is nothing but accidents of bread:
and yet there is nothing but accidents of bred:
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In a word, the Schooles that traverse this so accutely, are not satisfied at all in this,
In a word, the Schools that traverse this so acutely, Are not satisfied At all in this,
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but they leave it as a wonder, as a thing that cannot be explained: So it is against reason, as it is against sense.
but they leave it as a wonder, as a thing that cannot be explained: So it is against reason, as it is against sense.
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But, you will say, faith is beyond sense and reason, it is true, it is beyond both,
But, you will say, faith is beyond sense and reason, it is true, it is beyond both,
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but it is not contrary to both;
but it is not contrary to both;
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faith teacheth nothing contrary to reason, for sense and reason are Gods workes as well as grace,
faith Teaches nothing contrary to reason, for sense and reason Are God's works as well as grace,
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now one worke of God doth not destroy another, if they should, there must be an imperfection in the workeman,
now one work of God does not destroy Another, if they should, there must be an imperfection in the workman,
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and therefore grace and faith contrary not sense and reason;
and Therefore grace and faith contrary not sense and reason;
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indeed it elevateth reason, and makes it higher, it makes it see further than reason could, it is contrary indeed to corrupt reason,
indeed it elevateth reason, and makes it higher, it makes it see further than reason could, it is contrary indeed to corrupt reason,
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but to reason that is right reason, it is not contrary, only it raiseth it higher:
but to reason that is right reason, it is not contrary, only it Raiseth it higher:
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And therefore faith teacheth nothing contrary to sense and reason.
And Therefore faith Teaches nothing contrary to sense and reason.
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But besides these, if we shew them Scripture too, what will they have then to say? when we say it is against sense and reason, say they, the Scriptures affirme it,
But beside these, if we show them Scripture too, what will they have then to say? when we say it is against sense and reason, say they, the Scriptures affirm it,
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if it do we will yeeld. Let us examine the words if the Scripture affirme it:
if it do we will yield. Let us examine the words if the Scripture affirm it:
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Yes, say they, the Scripture saith, This is my body, they are Christs words;
Yes, say they, the Scripture Says, This is my body, they Are Christ words;
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but if the Scriptures say so, yet the Scripture saith no where, that that bread is turned into the bodie, that no where saith, that there is such a Transubstantiation, onely those words used, which,
but if the Scriptures say so, yet the Scripture Says no where, that that bred is turned into the body, that no where Says, that there is such a Transubstantiation, only those words used, which,
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as you heard, may have a metaphoricall, tropicall, figurative sense: But besides this, what if the Scripture say the contrary;
as you herd, may have a metaphorical, tropical, figurative sense: But beside this, what if the Scripture say the contrary;
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you shall finde this in the next Chapter five times called Bread, and after it is consecrated too,
you shall find this in the next Chapter five times called Bred, and After it is consecrated too,
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as the Apostle saith, The Cup of Blessing that we blesse, and the bread that we breake:
as the Apostle Says, The Cup of Blessing that we bless, and the bred that we break:
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After he had blessed the bread, then he tooke it, and after hee had tooke it,
After he had blessed the bred, then he took it, and After he had took it,
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then hee brake it, hee thus tooke that which is called Bread.
then he brake it, he thus took that which is called Bred.
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Againe, they say the body of Christ is not broken, but that is broken, which is alwayes after the words of Consecration,
Again, they say the body of christ is not broken, but that is broken, which is always After the words of Consecration,
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but it is the bread that we breake.
but it is the bred that we break.
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Againe, if it could be understood otherwise, you see what a Tautologie would be in the words, The Bread that wee breake, it is the Communion of the body of Christ ;
Again, if it could be understood otherwise, you see what a Tautology would be in the words, The Bred that we break, it is the Communion of the body of christ;
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if the meaning was, that it is the body, here the words must be thus rendred;
if the meaning was, that it is the body, Here the words must be thus rendered;
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The body that we breake, is it not the communion of the body? But, I say, five times you shall finde it in this next Chapter, that it is Bread after the words of Consecration;
The body that we break, is it not the communion of the body? But, I say, five times you shall find it in this next Chapter, that it is Bred After the words of Consecration;
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and you know it is said to be Wine: Christ saith, he will not drinke of the fruit of the Vine ;
and you know it is said to be Wine: christ Says, he will not drink of the fruit of the Vine;
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by which he meanes the very wine which was before in the Sacrament: and therefore certainly they finde nothing that affirmes it.
by which he means the very wine which was before in the Sacrament: and Therefore Certainly they find nothing that affirms it.
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Besides, if it were the meaning of Christ, This is my body, what is the reason the Disciples never asked any question about it? What is the reason the Fathers, that followed in the first times, spake not of such a thing:
Beside, if it were the meaning of christ, This is my body, what is the reason the Disciples never asked any question about it? What is the reason the Father's, that followed in the First times, spoke not of such a thing:
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I need not trouble you with that.
I need not trouble you with that.
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Now you shall finde all along from the first, that the Fathers make no such mention of that;
Now you shall find all along from the First, that the Father's make no such mention of that;
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but not to stand to presse this further, because I see the time passeth, and this thing I intend not to stand on:
but not to stand to press this further, Because I see the time passes, and this thing I intend not to stand on:
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You see therefore the falsenesse of this opinion, that this Communion of the bloud of Christ,
You see Therefore the falseness of this opinion, that this Communion of the blood of christ,
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and of the body of Christ, should be through any reall corporall Transubstantiation.
and of the body of christ, should be through any real corporal Transubstantiation.
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But what is it then? We are to distinguish betweene the inward and the outward action, there need no more but that with the outward action, with the mouth of the body, we take the bread and wine;
But what is it then? We Are to distinguish between the inward and the outward actium, there need no more but that with the outward actium, with the Mouth of the body, we take the bred and wine;
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and with the inward action, that is, by faith wee take the very body and bloud of Christ;
and with the inward actium, that is, by faith we take the very body and blood of christ;
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these we distinguish, these they confound:
these we distinguish, these they confound:
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But, I say, we agree in the thing, we say Christ is communicated to us in the Sacrament,
But, I say, we agree in the thing, we say christ is communicated to us in the Sacrament,
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as truly and really as they, only there is difference in the manner, we say it is spiritually, they say it is corporally.
as truly and really as they, only there is difference in the manner, we say it is spiritually, they say it is corporally.
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(28) sermon (DIV1)
948
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For what is the Sacrament? (to open it to you) and so I will come to make some use to you.
For what is the Sacrament? (to open it to you) and so I will come to make Some use to you.
p-acp r-crq vbz dt n1? (p-acp vvi pn31 p-acp pn22) cc av pns11 vmb vvi pc-acp vvi d n1 p-acp pn22.
(28) sermon (DIV1)
949
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This Sacrament is nothing else, but the Seale of the Gospell of the new Covenant; and it is indeed nothing else, but a visible Gospell;
This Sacrament is nothing Else, but the Seal of the Gospel of the new Covenant; and it is indeed nothing Else, but a visible Gospel;
d n1 vbz pix av, cc-acp dt n1 pp-f dt n1 pp-f dt j n1; cc pn31 vbz av pix av, cc-acp dt j n1;
(28) sermon (DIV1)
950
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6702
for what is the Gospell? the Gospell is but an offer of Christ, to all that will take him, for remission of sinnes;
for what is the Gospel? the Gospel is but an offer of christ, to all that will take him, for remission of Sins;
p-acp r-crq vbz dt n1? dt n1 vbz p-acp dt n1 pp-f np1, p-acp d cst vmb vvi pno31, p-acp n1 pp-f n2;
(28) sermon (DIV1)
950
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now the same thing which the Gospell preacheth to the eare, the same the Sacrament preacheth to the eye, that is, in the Sacrament there is an offer of Christ to us, Take and eat, that is, take Christ, whose body was broken, and whose bloud was shed for you, take him for remission of sinnes:
now the same thing which the Gospel Preacheth to the ear, the same the Sacrament Preacheth to the eye, that is, in the Sacrament there is an offer of christ to us, Take and eat, that is, take christ, whose body was broken, and whose blood was shed for you, take him for remission of Sins:
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(28) sermon (DIV1)
950
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I say the same is done, only the Gospell presents it to us under audible words,
I say the same is done, only the Gospel presents it to us under audible words,
pns11 vvb dt d vbz vdn, av-j dt n1 vvz pn31 p-acp pno12 p-acp j n2,
(28) sermon (DIV1)
950
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6705
and the Sacrament presents it to us under visible signes: this is all the difference:
and the Sacrament presents it to us under visible Signs: this is all the difference:
cc dt n1 vvz pn31 p-acp pno12 p-acp j n2: d vbz d dt n1:
(28) sermon (DIV1)
950
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6706
If we would know what the Sacrament is, consider what the Gospell is, and the Covenant,
If we would know what the Sacrament is, Consider what the Gospel is, and the Covenant,
cs pns12 vmd vvi r-crq dt n1 vbz, vvb r-crq dt n1 vbz, cc dt n1,
(28) sermon (DIV1)
950
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6707
and you shall know what this is, for it is but a Scale, but a memoriall of the Gospell;
and you shall know what this is, for it is but a Scale, but a memorial of the Gospel;
cc pn22 vmb vvi r-crq d vbz, c-acp pn31 vbz p-acp dt n1, cc-acp dt n-jn pp-f dt n1;
(28) sermon (DIV1)
950
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6708
now what is this Gospell? It is nothing but this, when God looked on mankinde,
now what is this Gospel? It is nothing but this, when God looked on mankind,
av q-crq vbz d n1? pn31 vbz pix p-acp d, c-crq np1 vvd p-acp n1,
(28) sermon (DIV1)
950
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6709
as fallen in Adam, he tooke a resolution in himselfe to recover them againe, by giving his Sonne to them:
as fallen in Adam, he took a resolution in himself to recover them again, by giving his Son to them:
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(28) sermon (DIV1)
950
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6710
Now this must be manifested to men, therefore he sends his messengers to declare to the sonnes of men, to let them know their estate by nature,
Now this must be manifested to men, Therefore he sends his messengers to declare to the Sons of men, to let them know their estate by nature,
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(28) sermon (DIV1)
950
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6711
and to tell them that he hath given them his Sonne to save them from their •innes,
and to tell them that he hath given them his Son to save them from their •innes,
cc pc-acp vvi pno32 cst pns31 vhz vvn pno32 po31 n1 pc-acp vvi pno32 p-acp po32 n2,
(28) sermon (DIV1)
950
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6712
and to reconcile them to himselfe, to give them title to the kingdome, from the hope of which they were fallen:
and to reconcile them to himself, to give them title to the Kingdom, from the hope of which they were fallen:
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(28) sermon (DIV1)
950
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6713
this is one part of the Gospell, this promise which he hath made, which, I say, is nothing else but a meere office of Christ.
this is one part of the Gospel, this promise which he hath made, which, I say, is nothing Else but a mere office of christ.
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(28) sermon (DIV1)
950
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6714
But there is another part wch is the condition required on our part, when Christ is thus given, you must serve him,
But there is Another part which is the condition required on our part, when christ is thus given, you must serve him,
p-acp pc-acp vbz j-jn n1 r-crq vbz dt n1 vvd p-acp po12 n1, c-crq np1 vbz av vvn, pn22 vmb vvi pno31,
(28) sermon (DIV1)
951
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6715
and love him, and obey him, and turne from all your evill wayes, you must be his, as he is yours:
and love him, and obey him, and turn from all your evil ways, you must be his, as he is yours:
cc vvb pno31, cc vvi pno31, cc vvi p-acp d po22 j-jn n2, pn22 vmb vbi png31, c-acp pns31 vbz png22:
(28) sermon (DIV1)
951
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6716
now when this covenant and agreement is made betweene us, he puts his Seale to it, this Sacrament of the Lords Supper:
now when this Covenant and agreement is made between us, he puts his Seal to it, this Sacrament of the lords Supper:
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(28) sermon (DIV1)
951
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6717
As Iacob and Laban, when they had made an agreement one with another, that they should not hurt one another, they pitched stones upon an heape, This shall be a witnesse betweene us, that is,
As Iacob and Laban, when they had made an agreement one with Another, that they should not hurt one Another, they pitched stones upon an heap, This shall be a witness between us, that is,
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(28) sermon (DIV1)
951
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6718
if either of us breake the bargaine, let this heape witnesse that there was such a covenant made:
if either of us break the bargain, let this heap witness that there was such a Covenant made:
cs d pp-f pno12 vvi dt n1, vvb d n1 vvi cst a-acp vbds d dt n1 vvd:
(28) sermon (DIV1)
951
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6719
And as God himselfe did, when he made a covenant with Noah, that the waters should no more overflow the earth, he set his bow in the clouds,
And as God himself did, when he made a Covenant with Noah, that the waters should no more overflow the earth, he Set his bow in the Clouds,
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(28) sermon (DIV1)
951
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6720
and that was a witnesse, that when I see the Bow in the cloud, if I goe about to drowne the earth againe with water, let this witnesse against me:
and that was a witness, that when I see the Bow in the cloud, if I go about to drown the earth again with water, let this witness against me:
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(28) sermon (DIV1)
951
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6721
So in the Passeover, when he made a promise that the destroying Angell should spare them, he commands them that they should sprinkle the doore-cheekes with bloud, that when he sees the bloud, that witnesse might secure them, that the Lord would remember what he had promised when hee had seene that:
So in the Passover, when he made a promise that the destroying Angel should spare them, he commands them that they should sprinkle the door-cheeks with blood, that when he sees the blood, that witness might secure them, that the Lord would Remember what he had promised when he had seen that:
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(28) sermon (DIV1)
951
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6722
And as among men, when a man conveyes either lands or money, to another man, they use to confirme the bargaine with seales or with some signe or memoriall, that when they forget the bargaine,
And as among men, when a man conveys either Lands or money, to Another man, they use to confirm the bargain with Seals or with Some Signen or memorial, that when they forget the bargain,
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(28) sermon (DIV1)
951
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6723
or deny it, or goe about to breake it, it may be said to them, This is your hand and seale, the thing is done, you have past it, it cannot be recalled;
or deny it, or go about to break it, it may be said to them, This is your hand and seal, the thing is done, you have passed it, it cannot be Recalled;
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(28) sermon (DIV1)
951
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6724
if you doe, this will witnesse against you:
if you do, this will witness against you:
cs pn22 vdb, d vmb vvi p-acp pn22:
(28) sermon (DIV1)
951
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6725
So the Lord here, when he hath made his Covenant with us, I will give you my Sonne:
So the Lord Here, when he hath made his Covenant with us, I will give you my Son:
av dt n1 av, c-crq pns31 vhz vvn po31 n1 p-acp pno12, pns11 vmb vvi pn22 po11 n1:
(28) sermon (DIV1)
951
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6726
And you againe shall give your selves up to him, he puts his hand and seale to it,
And you again shall give your selves up to him, he puts his hand and seal to it,
cc pn22 av vmb vvi po22 n2 a-acp p-acp pno31, pns31 vvz po31 n1 cc vvi p-acp pn31,
(28) sermon (DIV1)
951
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6727
as it were, he addes this Sacrament that will be a witnesse against him, if he should go about to breake his covenant,
as it were, he adds this Sacrament that will be a witness against him, if he should go about to break his Covenant,
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(28) sermon (DIV1)
951
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6728
as it is a witnesse against us, if we breake the Covenant of faith and repentance, that is required on our part:
as it is a witness against us, if we break the Covenant of faith and Repentance, that is required on our part:
c-acp pn31 vbz dt n1 p-acp pno12, cs pns12 vvb dt n1 pp-f n1 cc n1, cst vbz vvn p-acp po12 n1:
(28) sermon (DIV1)
951
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6729
You see therefore what the Sacrament is, it is nothing but the Seale of the Gospell, presenting that to the eye, which the Gospell presents to the eare,
You see Therefore what the Sacrament is, it is nothing but the Seal of the Gospel, presenting that to the eye, which the Gospel presents to the ear,
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(28) sermon (DIV1)
951
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6730
for it presents God, as it were, he comes with Christ in his hand, saying this to us, This is my Son, his body is broken for you, and his bloud shed for you, take Him, let Him be yours, only remember that you serve him, that you love him, that you obey him againe,
for it presents God, as it were, he comes with christ in his hand, saying this to us, This is my Son, his body is broken for you, and his blood shed for you, take Him, let Him be yours, only Remember that you serve him, that you love him, that you obey him again,
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(28) sermon (DIV1)
951
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6731
and let this Sacrament be a signe and a witnesse betweene us:
and let this Sacrament be a Signen and a witness between us:
cc vvb d n1 vbb dt n1 cc dt n1 p-acp pno12:
(28) sermon (DIV1)
951
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6732
so that as the Gospell hath two parts, one is a relation of all that Christ hath done;
so that as the Gospel hath two parts, one is a Relation of all that christ hath done;
av cst p-acp dt n1 vhz crd n2, pi vbz dt n1 pp-f d cst np1 vhz vdn;
(28) sermon (DIV1)
951
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6733
and another is the giving and offering Christ to us, so in this Sacrament there is a representing of Christ, he was crucified, his body was broken, his bloud was shed,
and Another is the giving and offering christ to us, so in this Sacrament there is a representing of christ, he was Crucified, his body was broken, his blood was shed,
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(28) sermon (DIV1)
951
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6734
and a deed of gift is delivered of Christ to us, Take and eat: And therefore know that it is not a bare signe,
and a deed of gift is Delivered of christ to us, Take and eat: And Therefore know that it is not a bore Signen,
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(28) sermon (DIV1)
951
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6735
but it is a signe of the Covenant;
but it is a Signen of the Covenant;
cc-acp pn31 vbz dt n1 pp-f dt n1;
(28) sermon (DIV1)
951
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6736
and there is a difference betweene those two, to say the Sacrament is a signe of Christ,
and there is a difference between those two, to say the Sacrament is a Signen of christ,
cc pc-acp vbz dt n1 p-acp d crd, pc-acp vvi dt n1 vbz dt n1 pp-f np1,
(28) sermon (DIV1)
951
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6737
and a signe of the Covenant, even as there is a great difference betweene the wax that only bears the impression of an image stamped upon it,
and a Signen of the Covenant, even as there is a great difference between the wax that only bears the impression of an image stamped upon it,
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(28) sermon (DIV1)
951
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6738
and betweene that which is a seale to a Deed;
and between that which is a seal to a Deed;
cc p-acp d r-crq vbz dt n1 p-acp dt n1;
(28) sermon (DIV1)
951
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6739
that is a signe of the covenant, or bargaine, and agreement, for that gives interest into the thing, that gives Title to the thing, that conveyes the thing to us, that binds the owner perpetually to the performance of the thing;
that is a Signen of the Covenant, or bargain, and agreement, for that gives Interest into the thing, that gives Title to the thing, that conveys the thing to us, that binds the owner perpetually to the performance of the thing;
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(28) sermon (DIV1)
951
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6740
so the Sacrament is not a naked signe, representing this act of Christ, but it gives us interest, not only into some benefits, no, he saith not, you shall have remission of sinnes,
so the Sacrament is not a naked Signen, representing this act of christ, but it gives us Interest, not only into Some benefits, no, he Says not, you shall have remission of Sins,
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(28) sermon (DIV1)
951
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6741
or you shall have adoption, but he saith, Take, this is my body:
or you shall have adoption, but he Says, Take, this is my body:
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(28) sermon (DIV1)
951
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6742
By body is meant whole Christ, by a Synecdoche, we have Christ and all things else.
By body is meant Whole christ, by a Synecdoche, we have christ and all things Else.
p-acp n1 vbz vvn j-jn np1, p-acp dt n1, pns12 vhb np1 cc d n2 av.
(28) sermon (DIV1)
951
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6743
What use are we to make of this? Surely it is of great use many wayes:
What use Are we to make of this? Surely it is of great use many ways:
q-crq n1 vbr pns12 pc-acp vvi pp-f d? np1 pn31 vbz pp-f j n1 d n2:
(28) sermon (DIV1)
952
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6744
First, we must make this use of it, which is the maine end of the Sacrament, to confirme our faith in the assurance of the forgivenesse of our sinnes,
First, we must make this use of it, which is the main end of the Sacrament, to confirm our faith in the assurance of the forgiveness of our Sins,
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(28) sermon (DIV1)
952
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6745
as likewise to renew our Covenant, and the Condition required on our part, when God hath said he is willing to pardon our sinnes,
as likewise to renew our Covenant, and the Condition required on our part, when God hath said he is willing to pardon our Sins,
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(28) sermon (DIV1)
952
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6746
if he had but barely said it, it had beene enough, God cannot lye:
if he had but barely said it, it had been enough, God cannot lie:
cs pns31 vhd p-acp av-j vvd pn31, pn31 vhd vbn av-d, np1 vmbx vvi:
(28) sermon (DIV1)
952
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6747
But lest it should not be enough, he hath not only said it, but he hath sworne it, Hebr. 6. He hath sworne by himselfe, that by two immutable things we might have strong consolation:
But lest it should not be enough, he hath not only said it, but he hath sworn it, Hebrew 6. He hath sworn by himself, that by two immutable things we might have strong consolation:
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(28) sermon (DIV1)
952
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6748
Being willing, saith the Apostle, to shew to the heires of Promise the stablenesse of his Councell, he bound himselfe with an oath,
Being willing, Says the Apostle, to show to the Heirs of Promise the stableness of his Council, he bound himself with an oath,
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952
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6749
but yet lest that should not be enough, he hath added seales to it, he hath given the inward seale of the Spirit,
but yet lest that should not be enough, he hath added Seals to it, he hath given the inward seal of the Spirit,
cc-acp av cs cst vmd xx vbi av-d, pns31 vhz vvn n2 p-acp pn31, pns31 vhz vvn dt j n1 pp-f dt n1,
(28) sermon (DIV1)
952
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6750
and the outward seale of the Sacrament;
and the outward seal of the Sacrament;
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952
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6751
as if he should say, I have promised to forgive you your sinnes, let the Sacrament witnesse against me, if I performe it not:
as if he should say, I have promised to forgive you your Sins, let the Sacrament witness against me, if I perform it not:
c-acp cs pns31 vmd vvi, pns11 vhb vvn pc-acp vvi pn22 po22 n2, vvb dt n1 vvb p-acp pno11, cs pns11 vvb pn31 xx:
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952
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6752
Here by the way observe, how difficult a thing it is for us to beleeve, you may thinke it an easie thing when you are in health, when you are well;
Here by the Way observe, how difficult a thing it is for us to believe, you may think it an easy thing when you Are in health, when you Are well;
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952
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6753
but when death comes, when temptation comes, when trouble of conscience comes, I say, you shall finde it a difficult thing, you shall finde a need of all these helpes;
but when death comes, when temptation comes, when trouble of conscience comes, I say, you shall find it a difficult thing, you shall find a need of all these helps;
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952
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6754
for certainly God sweares not in vaine, he would not have bound himselfe with an oath, to be ready to forgive sinnes,
for Certainly God swears not in vain, he would not have bound himself with an oath, to be ready to forgive Sins,
c-acp av-j np1 vvz xx p-acp j, pns31 vmd xx vhi vvn px31 p-acp dt n1, pc-acp vbi j pc-acp vvi n2,
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if there were not exceeding need of such helpes to confirme us;
if there were not exceeding need of such helps to confirm us;
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and therefore you have need to set your selves more diligently about it, make this use of the Sacrament, labour to confirme your selves in this assurance:
and Therefore you have need to Set your selves more diligently about it, make this use of the Sacrament, labour to confirm your selves in this assurance:
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So that as the Apostle saith, You may have strong consolation, that is, when the temptations of Satan shall assault you with objections to the contrary, you may be strong, and not shaken:
So that as the Apostle Says, You may have strong consolation, that is, when the temptations of Satan shall assault you with objections to the contrary, you may be strong, and not shaken:
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And why should you be doubtfull (if we should a little reason with you) that you may receive the fruit of this,
And why should you be doubtful (if we should a little reason with you) that you may receive the fruit of this,
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for why should you feare it? For first, the Lord professeth, I would not the death of a sinner as I live:
for why should you Fear it? For First, the Lord Professes, I would not the death of a sinner as I live:
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And why will you die, oh you house of Israel: And why will you die, o you house of Israel:
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What is the meaning of this? but to shew that the Lord hath an exceeding great desire, earnestly longs to save the soules of men.
What is the meaning of this? but to show that the Lord hath an exceeding great desire, earnestly longs to save the Souls of men.
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Indeed he saith not that he will give every one grace to come in, but if he doe, As I live, saith the Lord, I will not his death, that is, I am ready to forgive him:
Indeed he Says not that he will give every one grace to come in, but if he do, As I live, Says the Lord, I will not his death, that is, I am ready to forgive him:
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Besides this, consider what a man is ready to doe, consider how tender-hearted fathers and mothers are to their children;
Beside this, Consider what a man is ready to do, Consider how tender-hearted Father's and mother's Are to their children;
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if we finde so much mercy there, consider how much there is in God;
if we find so much mercy there, Consider how much there is in God;
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that mercy that is in us, is but a drop to the Ocean, it is but a beame, to the fulnesse that is in him:
that mercy that is in us, is but a drop to the Ocean, it is but a beam, to the fullness that is in him:
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If you that are evill can give good things to your children, how much more shall your heavenly Father doe it? Againe, consider if the Lord were not ready to shew mercy to you, that Christ should not be of none effect, that is, the bloud of Christ should be shed in vaine. If you that Are evil can give good things to your children, how much more shall your heavenly Father do it? Again, Consider if the Lord were not ready to show mercy to you, that christ should not be of none Effect, that is, the blood of christ should be shed in vain.
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And doe you thinke the Lord would send his Sonne to suffer death, and to suffer it in vaine? and that should be in vaine,
And do you think the Lord would send his Son to suffer death, and to suffer it in vain? and that should be in vain,
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if he should not be ready to receive men to mercie, when they come to seeke it at his hands;
if he should not be ready to receive men to mercy, when they come to seek it At his hands;
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besides, if the Lord should not doe this, no flesh should be saved: Psal. 130.1.
beside, if the Lord should not do this, no Flesh should be saved: Psalm 130.1.
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saith the Psalmist there, If thou Lord shouldest marke all that is done amisse, who could stand? The meaning is this,
Says the Psalmist there, If thou Lord Shouldst mark all that is done amiss, who could stand? The meaning is this,
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if the Lord should not be ready to doe this, which he hath given to the Sacrament to confirme,
if the Lord should not be ready to do this, which he hath given to the Sacrament to confirm,
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namely to forgive sinnes, if he should not be ready to doe it, if he should mark straitly what is done amisse, who could stand, that is, who should be saved? Now certainly the Lord hath made man for that purpose, many shall be saved, none were made for damnation:
namely to forgive Sins, if he should not be ready to do it, if he should mark straitly what is done amiss, who could stand, that is, who should be saved? Now Certainly the Lord hath made man for that purpose, many shall be saved, none were made for damnation:
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Besides, there is another argument, There is mercy with thee, that thou mightest be feared:
Beside, there is Another argument, There is mercy with thee, that thou Mightest be feared:
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Feare is taken for the worship of God, that is, if the Lord should not receive men, none would worship him, none would serve him;
fear is taken for the worship of God, that is, if the Lord should not receive men, none would worship him, none would serve him;
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when there is no hope, take away all hope, take away all endeavour. If this will not perswade you, consider what the Lord hath done for others;
when there is no hope, take away all hope, take away all endeavour. If this will not persuade you, Consider what the Lord hath done for Others;
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how many thousands of others have had their sinnes forgiven, and then thinke, had he mercy for such and such,
how many thousands of Others have had their Sins forgiven, and then think, had he mercy for such and such,
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and hath he not mercy enough for me? Hath not Christ taken thy nature as well as theirs? If all this will not perswade you, consider how mercifull Christ was in the dayes of his flesh, he was exceeding gentle, easie to be entreated, you shall never finde that there was any that asked at his hands, but he granted it:
and hath he not mercy enough for me? Hath not christ taken thy nature as well as theirs? If all this will not persuade you, Consider how merciful christ was in the days of his Flesh, he was exceeding gentle, easy to be entreated, you shall never find that there was any that asked At his hands, but he granted it:
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And thinke you that he is lesse pitifull now to mens soules, than he was to their bodies? Doe you thinke that now he is in heaven, he hath laid aside his mercifull disposition? No, Hebr. 4. We have a mercifull high Priest that is touched with our infirmities, that is ready to forgive:
And think you that he is less pitiful now to men's Souls, than he was to their bodies? Do you think that now he is in heaven, he hath laid aside his merciful disposition? No, Hebrew 4. We have a merciful high Priest that is touched with our infirmities, that is ready to forgive:
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Oh, but my sinnes are exceeding great, what though they be, is not the Lords mercy exceeding, is it not like the mighty Sea, that drownes mountaines aswell as mole-hils:
O, but my Sins Are exceeding great, what though they be, is not the lords mercy exceeding, is it not like the mighty Sea, that drowns Mountains aswell as molehills:
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My sins are of divers sorts, what if they be, in the Lord there is multitudes of mercies,
My Sins Are of diverse sorts, what if they be, in the Lord there is Multitudes of Mercies,
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as many as thou hast sinnes:
as many as thou hast Sins:
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I, but they have oft beene repeated, I have oft fallen into them againe and againe:
I, but they have oft been repeated, I have oft fallen into them again and again:
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What if thou hast? Is not his mercies renewed every morning: And, Zachary 15.1. There is a fountaine opened for the house of Iudah and Ierusalem to wash in:
What if thou hast? Is not his Mercies renewed every morning: And, Zachary 15.1. There is a fountain opened for the house of Iudah and Ierusalem to wash in:
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Not a cisterne, but a fountaine, that is, as there is a spring of sinne in us,
Not a cistern, but a fountain, that is, as there is a spring of sin in us,
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so there is a spring of mercy in God, there is no end of his mercy,
so there is a spring of mercy in God, there is no end of his mercy,
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therefore doubt not in regard of that.
Therefore doubt not in regard of that.
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But againe, I am unfit, if I were fit and ready for this, I might receive fruit from the Sacrament,
But again, I am unfit, if I were fit and ready for this, I might receive fruit from the Sacrament,
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but I am unfit? Why? If thou thought's thy selfe fit, thou shouldest not have it;
but I am unfit? Why? If thou thought's thy self fit, thou Shouldst not have it;
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even therefore, because thou feelest thy selfe unfit, the rather thou shalt be received to mercy:
even Therefore, Because thou Feel thy self unfit, the rather thou shalt be received to mercy:
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the Lord lookes for this a• thy hands, that we find and feele such ••fi•resse in our selves, the more we are humbled, the lesse we find in our selves, the more ready the Lord is to receive us to mercy:
the Lord looks for this a• thy hands, that we find and feel such ••fi•resse in our selves, the more we Are humbled, the less we find in our selves, the more ready the Lord is to receive us to mercy:
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Besides, this very unfitnesse, I would aske thee, but what i• is; Is it not sinne? If all sinnes be forgiven, if the pardon be generall,
Beside, this very unfitness, I would ask thee, but what i• is; Is it not sin? If all Sins be forgiven, if the pardon be general,
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then it is contained among the rest, and shall not be any impediment:
then it is contained among the rest, and shall not be any impediment:
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And therefore make this use when you come to the Sacrament, thinke not that God is backward to forgive, that he will not be as good as his word, certainly he will;
And Therefore make this use when you come to the Sacrament, think not that God is backward to forgive, that he will not be as good as his word, Certainly he will;
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and know this, that what he hath said, and sworne, he will performe, Heaven and earth shall passe away,
and know this, that what he hath said, and sworn, he will perform, Heaven and earth shall pass away,
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but his Word shall not passe. but his Word shall not pass.
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This indeed is our chiefest consolation, that our saith is not built upon perswasions and imaginations of our owne;
This indeed is our chiefest consolation, that our Says is not built upon persuasions and Imaginations of our own;
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that our sinnes shall be forgiven, but it is built upon the sure Word of God:
that our Sins shall be forgiven, but it is built upon the sure Word of God:
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And as Saint Paul saith, Gal. 1. If any Angell from heaven should preach any other Gospell, you should not receive it from him.
And as Saint Paul Says, Gal. 1. If any Angel from heaven should preach any other Gospel, you should not receive it from him.
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So when you have this sure Word that God hath given you a generall pardon, Come unto mee all yee that are weary,
So when you have this sure Word that God hath given you a general pardon, Come unto me all ye that Are weary,
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and heavie laden, &c. You may build upon this sure Word:and heavy laden, etc. You may built upon this sure Word:
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Now when you put all these together, that the Lord hath said it, and put his seale to it,
Now when you put all these together, that the Lord hath said it, and put his seal to it,
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if he should not doe it, the death of Christ should be of none effect, no flesh should be saved, no man would worship God.
if he should not do it, the death of christ should be of none Effect, no Flesh should be saved, no man would worship God.
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Againe, there is nothing can be an impediment to us, not of greatnesse, and multitude of our sinnes,
Again, there is nothing can be an impediment to us, not of greatness, and multitude of our Sins,
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nor our relapse into sin, not our unfitnesse; Why should we doubt? But now this is the Condition on Gods part.
nor our relapse into since, not our unfitness; Why should we doubt? But now this is the Condition on God's part.
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Then see the Condition required on our part; What is that?
Then see the Condition required on our part; What is that?
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First, it is required that we take the Lord Iesus Christ, for though the Lord give him in the Sacrament,
First, it is required that we take the Lord Iesus christ, for though the Lord give him in the Sacrament,
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though he offer him in the Gospell, except we take him he is not ours.
though he offer him in the Gospel, except we take him he is not ours.
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If we beleeve that one will give us a thousand pound, that makes not a man rich,
If we believe that one will give us a thousand pound, that makes not a man rich,
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if he be ready to give it, it is the taking that makes us rich:
if he be ready to give it, it is the taking that makes us rich:
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If we beleeve that there is such a soveraigne Electuary that is able to heale, that beleeving doth not heale, it is the taking of it,
If we believe that there is such a sovereign Electuary that is able to heal, that believing does not heal, it is the taking of it,
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if it be not taken, it heales not: And therefore, there is required a taking of Christ;
if it be not taken, it heals not: And Therefore, there is required a taking of christ;
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So many as received him, Ioh. 1. he gave power to be, &c. So many as received him.So many as received him, John 1. he gave power to be, etc. So many as received him.
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If a Virgin beleeve that such a Suitour is willing to take her for his wife,
If a Virgae believe that such a Suitor is willing to take her for his wife,
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except she take him for her husband it is no match.
except she take him for her husband it is no match.
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And so to beleeve that Christ is ready to forgive and pardon our sinnes, to beleeve that God the Father will give Christ to you as he hath;
And so to believe that christ is ready to forgive and pardon our Sins, to believe that God the Father will give christ to you as he hath;
cc av pc-acp vvi cst np1 vbz j pc-acp vvi cc vvb po12 n2, pc-acp vvi cst np1 dt n1 vmb vvi np1 p-acp pn22 c-acp pns31 vhz;
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To us a Son is given, Esay 9.6. To beleeve this, except we take him, doth not profit, he is not ours till then:To us a Son is given, Isaiah 9.6. To believe this, except we take him, does not profit, he is not ours till then:
p-acp pno12 dt n1 vbz vvn, np1 crd. p-acp vvi d, c-acp pns12 vvb pno31, vdz xx vvi, pns31 vbz xx png12 p-acp av:
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This taking is that which the Scripture cals Faith, this is a beleeving in him:
This taking is that which the Scripture calls Faith, this is a believing in him:
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6818
If you would know what this taking is, it is nothing else but the very accepting of Christ for our King, for our Lord and Husband:
If you would know what this taking is, it is nothing Else but the very accepting of christ for our King, for our Lord and Husband:
cs pn22 vmd vvi r-crq d vvg vbz, pn31 vbz pix av cc-acp dt j vvg pp-f np1 p-acp po12 n1, p-acp po12 n1 cc n1:
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6819
So that look what it is among men, if you would aske what it is for a spouse to take such an one for her husband,
So that look what it is among men, if you would ask what it is for a spouse to take such an one for her husband,
av cst vvb r-crq pn31 vbz p-acp n2, cs pn22 vmd vvi r-crq pn31 vbz p-acp dt n1 pc-acp vvi d dt pi p-acp po31 n1,
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for a servant to take such an one for his master, for a subject to take such an one for his King, it is no more,
for a servant to take such an one for his master, for a Subject to take such an one for his King, it is no more,
p-acp dt n1 pc-acp vvi d dt pi p-acp po31 n1, p-acp dt n-jn pc-acp vvi d dt pi p-acp po31 n1, pn31 vbz av-dx av-dc,
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but this, the very act of the will, whereby they consent, and accept such an one for their Husband, for their Master or King;
but this, the very act of the will, whereby they consent, and accept such an one for their Husband, for their Master or King;
cc-acp d, dt j n1 pp-f dt n1, c-crq pns32 vvb, cc vvi d dt pi p-acp po32 n1, p-acp po32 n1 cc n1;
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6822
it is the taking of him, and this is the taking of Iesus Christ;
it is the taking of him, and this is the taking of Iesus christ;
pn31 vbz dt n-vvg pp-f pno31, cc d vbz dt n-vvg pp-f np1 np1;
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I say, when we shall accept him, when we see God hath given him to us,
I say, when we shall accept him, when we see God hath given him to us,
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6824
and that he hath given himselfe, when we take him for our Lord and Master, that is the very act of the will, whereby we resolve to make him ours,
and that he hath given himself, when we take him for our Lord and Master, that is the very act of the will, whereby we resolve to make him ours,
cc cst pns31 vhz vvn px31, c-crq pns12 vvb pno31 p-acp po12 n1 cc n1, cst vbz dt j n1 pp-f dt n1, c-crq pns12 vvb pc-acp vvi pno31 png12,
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6825
and resolve to give up our selves to him, as he is given to us: That is the first condition that is required, we must take him;
and resolve to give up our selves to him, as he is given to us: That is the First condition that is required, we must take him;
cc vvb pc-acp vvi a-acp po12 n2 p-acp pno31, c-acp pns31 vbz vvn p-acp pno12: cst vbz dt ord n1 cst vbz vvn, pns12 vmb vvi pno31;
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and this the Scripture cals faith.
and this the Scripture calls faith.
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6827
Is this all? No, there is somewhat else required, you must take him in deed, aswell as in will, that is, you must so take him,
Is this all? No, there is somewhat Else required, you must take him in deed, aswell as in will, that is, you must so take him,
vbz d d? uh-dx, pc-acp vbz av av vvn, pn22 vmb vvi pno31 p-acp n1, av c-acp p-acp n1, cst vbz, pn22 vmb av vvi pno31,
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6828
as to serve him, and only him, to turne from all evill wayes, and therefore the pardon runnes so,
as to serve him, and only him, to turn from all evil ways, and Therefore the pardon runs so,
c-acp pc-acp vvi pno31, cc av-j pno31, pc-acp vvi p-acp d j-jn n2, cc av dt n1 vvz av,
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6829
though it be a generall pardon; as there is a generall proclamation;
though it be a general pardon; as there is a general proclamation;
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whatsoever your rebellions be, it is no matter, for all kinde of rebellions, there is neither any sinne,
whatsoever your rebellions be, it is no matter, for all kind of rebellions, there is neither any sin,
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6831
nor any person excepted, but then this condition runnes along with it, you must take him for your King:
nor any person excepted, but then this condition runs along with it, you must take him for your King:
ccx d n1 vvn, cc-acp av d n1 vvz a-acp p-acp pn31, pn22 vmb vvi pno31 p-acp po22 n1:
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Is that all? No, you must lay downe your armes of rebellion, you must renounce the Colours and Tents of the Enemie,
Is that all? No, you must lay down your arms of rebellion, you must renounce the Colours and Tents of the Enemy,
vbz d d? uh-dx, pn22 vmb vvi a-acp po22 n2 pp-f n1, pn22 vmb vvi dt n2 cc n2 pp-f dt n1,
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and come in and be subject to him, you must live by his Lawes:
and come in and be Subject to him, you must live by his Laws:
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6834
And therefore, besides taking of him, there is required that we be ready to obey Christ in deed,
And Therefore, beside taking of him, there is required that we be ready to obey christ in deed,
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6835
and not to take Christ onely as a Saviour:
and not to take christ only as a Saviour:
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6836
Every man is ready to take him as a Priest to save them from their sinnes,
Every man is ready to take him as a Priest to save them from their Sins,
d n1 vbz j pc-acp vvi pno31 p-acp dt n1 pc-acp vvi pno32 p-acp po32 n2,
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but to take him as a King and a Lord, so as to be subject unto him, here all the world is at a stand;
but to take him as a King and a Lord, so as to be Subject unto him, Here all the world is At a stand;
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as the young man when he came to Christ, and he tels him what he must doe, Goe sell all, &c. He would not take him with this condition;
as the young man when he Come to christ, and he tells him what he must do, Go fell all, etc. He would not take him with this condition;
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here every man is ready to refuse him:
Here every man is ready to refuse him:
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6840
We are willing to follow Christ thorow faire way, but not thorow foule and rough way;
We Are willing to follow christ thorough fair Way, but not thorough foul and rough Way;
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6841
we are willing to take him with a Crowne of glory, but not with a Crowne of thornes;
we Are willing to take him with a Crown of glory, but not with a Crown of thorns;
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we are willing to take the sweet, but not the sowre:
we Are willing to take the sweet, but not the sour:
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But we must know, if we will take Christ, we must likewise obey him, and take him as an Husband, our will must be subject to his will;
But we must know, if we will take christ, we must likewise obey him, and take him as an Husband, our will must be Subject to his will;
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we must take him as a Lord, we must be subject to him in all things, we must keepe his Commandements;
we must take him as a Lord, we must be Subject to him in all things, we must keep his commandments;
pns12 vmb vvi pno31 p-acp dt n1, pns12 vmb vbi j-jn p-acp pno31 p-acp d n2, pns12 vmb vvi po31 n2;
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6845
and therefore he hath so exprest it, If you will suffer with him, you shall reigne with him, not else;
and Therefore he hath so expressed it, If you will suffer with him, you shall Reign with him, not Else;
cc av pns31 vhz av vvn pn31, cs pn22 vmb vvi p-acp pno31, pn22 vmb vvi p-acp pno31, xx av;
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6846
If you will obey me, and keepe my Commandements, then you shall be my Disciples, if you will follow me, and deny your selves, and take up your crosse, &c. Take up my crosse daily.If you will obey me, and keep my commandments, then you shall be my Disciples, if you will follow me, and deny your selves, and take up your cross, etc. Take up my cross daily.
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Therefore a second Condition is this, which the Scripture cals sometimes repentance and conversion to God, sometime obedience.
Therefore a second Condition is this, which the Scripture calls sometime Repentance and conversion to God, sometime Obedience.
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But is this all? No, there is one more required that we doe all this out of love,
But is this all? No, there is one more required that we do all this out of love,
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for when a man is in extremity, when he is driven to an exigent, now to take Christ, and to keepe his Commandements;
for when a man is in extremity, when he is driven to an exigent, now to take christ, and to keep his commandments;
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perhaps he will be willing to doe, to expedite himselfe out of such a strait: but will the Lord regard this? Surely no ▪ except it be from love; therefore, Gal. 5.5.
perhaps he will be willing to do, to expedite himself out of such a strait: but will the Lord regard this? Surely no ▪ except it be from love; Therefore, Gal. 5.5.
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you shall finde them all three put together, Neither Circumcision availeth any thing, nor uncircumcision, but faith that worketh by love:
you shall find them all three put together, Neither Circumcision availeth any thing, nor uncircumcision, but faith that works by love:
pn22 vmb vvi pno32 d crd vvn av, dx n1 vvz d n1, ccx n1, cc-acp n1 cst vvz p-acp n1:
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there you have the first Condition, which is faith.
there you have the First Condition, which is faith.
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The second which worketh, it is not an idle faith, but it is a faith that sets you a worke;
The second which works, it is not an idle faith, but it is a faith that sets you a work;
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and then you have the third, they are workes that come from love. A man will be ready to doe any thing to save his life;
and then you have the third, they Are works that come from love. A man will be ready to do any thing to save his life;
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6855
you know a Merchant when he is on the sea, casts away his goods, when he is in extreme danger, not because he and his goods are fallen out,
you know a Merchant when he is on the sea, Cast away his goods, when he is in extreme danger, not Because he and his goods Are fallen out,
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but to save his life he will doe it;
but to save his life he will do it;
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Take a covetous man, let him be on the racke, he will be ready to doe any thing,
Take a covetous man, let him be on the rack, he will be ready to do any thing,
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but yet the man is the same:
but yet the man is the same:
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And so for a man to do much for Christ, to doe as we are ready to doe in the time of extremity,
And so for a man to do much for christ, to do as we Are ready to do in the time of extremity,
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when death comes, when sicknesse comes, when we are under some great crosse that is upon us,
when death comes, when sickness comes, when we Are under Some great cross that is upon us,
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when conscience is troubled, I say, in these cases to doe it, the Lord regards it not:
when conscience is troubled, I say, in these cases to do it, the Lord regards it not:
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This therefore is the Condition that is required to be done out of love; it is a rule in the Civill-law, Contractus qui fit per minas, nullus est ;
This Therefore is the Condition that is required to be done out of love; it is a Rule in the Civill-law, Contract qui fit per minas, nullus est;
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6863
The contracts that are gotten by threatnings, are no contracts at all;
The contracts that Are got by threatenings, Are no contracts At all;
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but if a Virgin consent, when she is free, when it is done without compulsion, that makes the match:
but if a Virgae consent, when she is free, when it is done without compulsion, that makes the match:
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6865
So it is betweene Christ and us, for us to take him and keepe his Commandements,
So it is between christ and us, for us to take him and keep his commandments,
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6866
and to doe it out of feare and other respects, this Christ regards not, it is love that makes the match:
and to do it out of Fear and other respects, this christ regards not, it is love that makes the match:
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If we take him out of love, if all we doe, be done out of love,
If we take him out of love, if all we do, be done out of love,
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then there is a match betweene us, otherwise not.
then there is a match between us, otherwise not.
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And there is good reason for that, because feare is of a fleeting nature, it soone passes and vanishes away,
And there is good reason for that, Because Fear is of a fleeting nature, it soon passes and Vanishes away,
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but when it is rooted and grounded in love, when that which we doe, comes from this principle,
but when it is rooted and grounded in love, when that which we do, comes from this principle,
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then we hold out and cleave to Christ, without separating againe;
then we hold out and cleave to christ, without separating again;
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when that proceeds from feare, we doe it not with delight, we doe it not with propensenesse, with proclivity of minde, with an inward willingnesse.
when that proceeds from Fear, we do it not with delight, we do it not with propenseness, with proclivity of mind, with an inward willingness.
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Now the Lord so loves a chearefull giver, a chearefull servant, and a chearefull performer, that he loves no other:
Now the Lord so loves a cheerful giver, a cheerful servant, and a cheerful performer, that he loves no other:
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And therefore that Condition is required, to Delight in the Law, in the inward man, that we doe not only keepe his Commandements,
And Therefore that Condition is required, to Delight in the Law, in the inward man, that we do not only keep his commandments,
cc av d n1 vbz vvn, p-acp n1 p-acp dt n1, p-acp dt j n1, cst pns12 vdb xx av-j vvi po31 n2,
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but that they be not grievous to us, that what we doe, be done out of love;
but that they be not grievous to us, that what we do, be done out of love;
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and therefore it is required, when we doe this, that we love the Lord Iesus Christ;
and Therefore it is required, when we do this, that we love the Lord Iesus christ;
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I will be bold to say, a man may pray day and night as earnestly as Hannah did, he may keep the Commandements of God without reproofe,
I will be bold to say, a man may pray day and night as earnestly as Hannah did, he may keep the commandments of God without reproof,
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as Zachary and Elizabeth did for the outward act, he may abound in the worke of the Lord,
as Zachary and Elizabeth did for the outward act, he may abound in the work of the Lord,
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but whatsoever he doth, if he doe it not out of love, God looks upon such workes, as upon a dead carkase;
but whatsoever he does, if he do it not out of love, God looks upon such works, as upon a dead carcase;
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so they are called, Hebr. 9. Dead workes, that is, workes that are good for substance,
so they Are called, Hebrew 9. Dead works, that is, works that Are good for substance,
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and for circumstance too, but yet they are dead, because they come not from love, there is no life in them: Therefore, in 1 Cor. 16.22.
and for circumstance too, but yet they Are dead, Because they come not from love, there is no life in them: Therefore, in 1 Cor. 16.22.
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Whosoever loves not the Lord Iesus, saith the Apostle, let him be accursed. Whosoever loves not the Lord Iesus, that is, whatsoever a man doth besides, let him professe what he will,Whosoever loves not the Lord Iesus, Says the Apostle, let him be accursed. Whosoever loves not the Lord Iesus, that is, whatsoever a man does beside, let him profess what he will,
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and performe what he will, if he love not the Lord Iesus, he is accursed:
and perform what he will, if he love not the Lord Iesus, he is accursed:
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And that I speake not this without ground, looke 1 Cor. 13. Take the most glorious actions that a man can performe,
And that I speak not this without ground, look 1 Cor. 13. Take the most glorious actions that a man can perform,
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if a man give his body to be burnt, that is, to be a Martyr,
if a man give his body to be burned, that is, to be a Martyr,
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if he gives his goods to the poore, which is an high action for a man to part with all he hath;
if he gives his goods to the poor, which is an high actium for a man to part with all he hath;
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if he doe that which Christ required of the young man, to deny himselfe: If a man were able to preach the Gospell,
if he do that which christ required of the young man, to deny himself: If a man were able to preach the Gospel,
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if he had gifts as an Angell, as the Apostle speakes, If he were able to speake with the tongue of men and Angels,
if he had Gifts as an Angel, as the Apostle speaks, If he were able to speak with the tongue of men and Angels,
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and if it were without love, God regards it not: Love is a distinguishing Character, an Hypocrite may goe very far, but love he cannot;and if it were without love, God regards it not: Love is a distinguishing Character, an Hypocrite may go very Far, but love he cannot;
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it is love therefore that sets an high price upon all that we doe:
it is love Therefore that sets an high price upon all that we do:
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And therefore you shall finde from the beginning of Genesis, to the end of the Revelation, the Promise is made still to the Affection,
And Therefore you shall find from the beginning of Genesis, to the end of the Revelation, the Promise is made still to the Affection,
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and it is the Affection that makes a man a good man;
and it is the Affection that makes a man a good man;
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he that feares the Lord, and he that loves the Lord, and he that delights in the Commandements of God, &c. And therefore it is not enough that we take Christ,
he that fears the Lord, and he that loves the Lord, and he that delights in the commandments of God, etc. And Therefore it is not enough that we take christ,
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and that we beleeve in him, that we doe the workes that he commands us, but that we doe them out of love:
and that we believe in him, that we do the works that he commands us, but that we do them out of love:
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And this is the Condition that is required on our part.
And this is the Condition that is required on our part.
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So you see now what the Gospell is, what the summe of it is, that is sealed in the holy Sacrament, it is this Covenant on Gods part, that he is ready to forgive us ;
So you see now what the Gospel is, what the sum of it is, that is sealed in the holy Sacrament, it is this Covenant on God's part, that he is ready to forgive us;
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wherein you must strengthen your faith, when you draw neare to him.
wherein you must strengthen your faith, when you draw near to him.
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And againe, this condition on your part, Faith and obedience out of love, as you have heard:
And again, this condition on your part, Faith and Obedience out of love, as you have herd:
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This is the first use that you are to make. I should proceed. The end of the First Sermon.
This is the First use that you Are to make. I should proceed. The end of the First Sermon.
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THE CUPPE OF BLESSING: DELIVERED IN THREE Sermons, upon 1 Cor. 10.16. The Second SERMON. 1 CORINTH. 10.16.
THE CUP OF BLESSING: DELIVERED IN THREE Sermons, upon 1 Cor. 10.16. The Second SERMON. 1 CORINTH. 10.16.
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The Cup of blessing, that we blesse, is it not the Communion of the bloud of Christ? &c.
The Cup of blessing, that we bless, is it not the Communion of the blood of christ? etc.
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SEEING we have the same occasion for which I tooke this Text, being to receive the Sacrament againe the next Sabbath, and so along;
SEEING we have the same occasion for which I took this Text, being to receive the Sacrament again the next Sabbath, and so along;
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I thought it better to continue it, than to divert to another:
I Thought it better to continue it, than to divert to Another:
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When we handled it the last time, we told you there were these three parts in the words:
When we handled it the last time, we told you there were these three parts in the words:
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First, there is a true Communion of the body and bloud of Christ.
First, there is a true Communion of the body and blood of christ.
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Secondly, the meanes by which it is conveyed to us, the bread and wine, the outward elements which God hath Sanctified to that purpose.
Secondly, the means by which it is conveyed to us, the bred and wine, the outward elements which God hath Sanctified to that purpose.
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The third is the adopting or fitting these elements for such an end; and that is by sanctifying them, by blessing them by setting them apart;
The third is the adopting or fitting these elements for such an end; and that is by sanctifying them, by blessing them by setting them apart;
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The Cup of Blessing which we blesse, &c. The point we delivered was this, •hat in the Sacrament there is a reall and true Communion of the body and bloud of Christ to every Receiver.The Cup of Blessing which we bless, etc. The point we Delivered was this, •hat in the Sacrament there is a real and true Communion of the body and blood of christ to every Receiver.
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We told you the difference betweene the Papists and us, we both agree that Christ is really in the Sacrament, they say it is corporally, we say it is only done by faith.
We told you the difference between the Papists and us, we both agree that christ is really in the Sacrament, they say it is corporally, we say it is only done by faith.
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But to use an expression of Augustine, which he hath upon the very Text, saith he, Iohn Baptist said he was not Elias, and yet Christ saith, Iohn was Elias; Why, saith hee, how shall wee reconcile these two? they are thus reconciled;
But to use an expression of Augustine, which he hath upon the very Text, Says he, John Baptist said he was not Elias, and yet christ Says, John was Elias; Why, Says he, how shall we reconcile these two? they Are thus reconciled;
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Iohn speakes properly, and Christ spake figuratively, and therefore they crosse not one another (he gives this very instance) so saith he,John speaks properly, and christ spoke figuratively, and Therefore they cross not one Another (he gives this very instance) so Says he,
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when Christ saith, This is my body, and we say it is not his body,
when christ Says, This is my body, and we say it is not his body,
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but bread, they are Augustines owne words) saith he, the meaning is this, It is the body,
but bred, they Are Augustine's own words) Says he, the meaning is this, It is the body,
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if we take it figuratively, and it is not his body, if we speake properly;
if we take it figuratively, and it is not his body, if we speak properly;
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so that as it was with the Temple of his body, when he spake of it, I will destroy this Temple,
so that as it was with the Temple of his body, when he spoke of it, I will destroy this Temple,
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and build it in three dayes ; they understood it of the materiall Temple: and, saith the Text, They were reckoned as false witnesses against Christ: and built it in three days; they understood it of the material Temple: and, Says the Text, They were reckoned as false Witnesses against christ:
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So when Christ speaks thus of his body, This is my body, when they understood it materially and corporally,
So when christ speaks thus of his body, This is my body, when they understood it materially and corporally,
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when it is a thing so frequent and usuall with him to speake Metaphorically, I say, they shall be found false witnesses against him, in applying this to his materiall and corporall body, that he understands of his mysticall body, which is received by faith.
when it is a thing so frequent and usual with him to speak Metaphorically, I say, they shall be found false Witnesses against him, in applying this to his material and corporal body, that he understands of his mystical body, which is received by faith.
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I will not stand to repeat more of that I delivered then, lest the time prevent us in that which remaines.
I will not stand to repeat more of that I Delivered then, lest the time prevent us in that which remains.
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Onely one thing which I then omitted, and that is a great objection of the Papists, out of the sixth Chapter of Saint Iohn, where Christ speakes so much of eating his flesh,
Only one thing which I then omitted, and that is a great objection of the Papists, out of the sixth Chapter of Saint John, where christ speaks so much of eating his Flesh,
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and drinking his bloud, which, say they, must needs be understood of a corporall manducation, of eating his body and drinking his bloud in the Sacrament;
and drinking his blood, which, say they, must needs be understood of a corporal manducation, of eating his body and drinking his blood in the Sacrament;
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we will speake one word of this.
we will speak one word of this.
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First, that this cannot be the meaning of that clause, is evident, because the Supper of the Lord was not then instituted;
First, that this cannot be the meaning of that clause, is evident, Because the Supper of the Lord was not then instituted;
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and therefore it could not be he should have relation to that, because Christ spake to those that might understand him, the words were intelligible at the least:
and Therefore it could not be he should have Relation to that, Because christ spoke to those that might understand him, the words were intelligible At the least:
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Now it was impossible that those that heard him, should understand him of the Sacrament of the Lords Supper,
Now it was impossible that those that herd him, should understand him of the Sacrament of the lords Supper,
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because it was a thing that was not; and if they say that was their dulnesse:
Because it was a thing that was not; and if they say that was their dulness:
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I answer, it is not dulnesse not to conceive that which simply could not be knowne:
I answer, it is not dulness not to conceive that which simply could not be known:
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963
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This that had no being, could not be knowne; and therefore this is certaine he had not relation to that.
This that had no being, could not be known; and Therefore this is certain he had not Relation to that.
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Besides that, if you marke the course of the words, you shall finde he saith there, that rather the flesh is turned into bread,
Beside that, if you mark the course of the words, you shall find he Says there, that rather the Flesh is turned into bred,
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than the bread to flesh, saith he, I am the true bread that came downe from heaven, he repeats that often in the Chapter, vers. 51. I am the living bread,
than the bred to Flesh, Says he, I am the true bred that Come down from heaven, he repeats that often in the Chapter, vers. 51. I am the living bred,
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and my flesh is bread, and I give life to the world: and my Flesh is bred, and I give life to the world:
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So that you shall finde more reason, if you reade that Chapter, why the flesh should be turned to bread, than the bread into flesh.
So that you shall find more reason, if you read that Chapter, why the Flesh should be turned to bred, than the bred into Flesh.
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But besides that, the eating of Christs flesh, and the drinking of his bloud, is alwayes taken in a good sense,
But beside that, the eating of Christ Flesh, and the drinking of his blood, is always taken in a good sense,
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and it is alwayes peculiar to the Saints: And therefore, verse 53, 54. you shall finde both expressed:
and it is always peculiar to the Saints: And Therefore, verse 53, 54. you shall find both expressed:
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Except a man eat his flesh, and drinke his bloud, he hath no life in him: Except a man eat his Flesh, and drink his blood, he hath no life in him:
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Againe, Whosoever, (without exception) eats his flesh and drinkes his bloud, he hath eternall life,
Again, Whosoever, (without exception) eats his Flesh and drinks his blood, he hath Eternal life,
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and Christ will raise him up at the last day: and christ will raise him up At the last day:
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So if you take the words generally as Christ expresseth them, and so they must needs be understood.
So if you take the words generally as christ Expresses them, and so they must needs be understood.
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Then it is impossible that his flesh should be eaten in the Sacrament, and his bloud drunke,
Then it is impossible that his Flesh should be eaten in the Sacrament, and his blood drunk,
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because many that should eat his flesh there, in a corporall manner shall not be saved, which you know themselves grant.
Because many that should eat his Flesh there, in a corporal manner shall not be saved, which you know themselves grant.
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Besides, there are many that never eat his flesh, nor drinke his bloud in the Sacrament, that are saved,
Beside, there Are many that never eat his Flesh, nor drink his blood in the Sacrament, that Are saved,
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and have life in them, as you know the Theefe on the Crosse, went immediately to Paradice,
and have life in them, as you know the Thief on the Cross, went immediately to Paradise,
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though he never eat the flesh of Christ in the Sacrament, nor dranke his bloud:
though he never eat the Flesh of christ in the Sacrament, nor drank his blood:
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All the Patriarkes before Christ, Did not they drinke the same spirituall drinke, did they not eat the same spirituall meat,
All the Patriarchs before christ, Did not they drink the same spiritual drink, did they not eat the same spiritual meat,
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as we doe? but they never eat it in the Sacrament:as we do? but they never eat it in the Sacrament:
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Mary Magdalene, when she had never tasted of the Sacrament, saith CHRIST, Goe thy way, thy sinnes are forgiven thee: Marry Magdalene, when she had never tasted of the Sacrament, Says CHRIST, Go thy Way, thy Sins Are forgiven thee:
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What need I give you instances of children that die;
What need I give you instances of children that die;
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It is the opinion of the Councell of Trent, they set it downe in plaine termes, That children, that are baptized,
It is the opinion of the Council of Trent, they Set it down in plain terms, That children, that Are baptised,
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though they eat not the Sacrament, and drinke of the bloud of Christ, and eat his flesh, are saved:
though they eat not the Sacrament, and drink of the blood of christ, and eat his Flesh, Are saved:
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And therefore Christs owne words must be meant in this sense, and cannot be understood of a corporall eating of his flesh, and drinking of his bloud.
And Therefore Christ own words must be meant in this sense, and cannot be understood of a corporal eating of his Flesh, and drinking of his blood.
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But because those words, Vnlesse yee eat my flesh, and drinke my bloud, yee cannot have life ;
But Because those words, Unless ye eat my Flesh, and drink my blood, ye cannot have life;
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are a place which the Papists doe much urge, as if it were impossible to be answered,
Are a place which the Papists do much urge, as if it were impossible to be answered,
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and appeale herein to the Fathers.
and appeal herein to the Father's.
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We will shew you briefly, that it was so interpreted by the Fathers that lived neare the Apostles times,
We will show you briefly, that it was so interpreted by the Father's that lived near the Apostles times,
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as by us now, before there were any Popish Doctors to corrupt the Glosse, as Origen (that was very ancient) upon the fifth of Matthew, saith this, That if it could be that he that remaines an ill man, could eat the flesh of Christ,
as by us now, before there were any Popish Doctors to corrupt the Gloss, as Origen (that was very ancient) upon the fifth of Matthew, Says this, That if it could be that he that remains an ill man, could eat the Flesh of christ,
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and drinke his bloud, then it could never be said, Iohn 6. Whosoever eats my flesh and drinkes my bloud, hath eternall life,
and drink his blood, then it could never be said, John 6. Whosoever eats my Flesh and drinks my blood, hath Eternal life,
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and I will raise him up at the last day. and I will raise him up At the last day.
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Againe, also, Augustine in his 26. Tract, upon the Gospell of Saint Iohn, saith this, Whosoever is not a member of Christ, he eats not his flesh, he drinkes not his bloud,
Again, also, Augustine in his 26. Tract, upon the Gospel of Saint John, Says this, Whosoever is not a member of christ, he eats not his Flesh, he drinks not his blood,
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though visibly and corporally hee crush with his teeth the Sacrament of the body and bloud of Christ. though visibly and corporally he crush with his teeth the Sacrament of the body and blood of christ.
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Marke the words, The Sacrament of the body and bloud of Christ:
Mark the words, The Sacrament of the body and blood of christ:
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But it is vaine for me to insist upon the particular saying of Augustine, because those that are acquainted with his sayings,
But it is vain for me to insist upon the particular saying of Augustine, Because those that Are acquainted with his sayings,
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if they deale ingenuously, they know they are every where scattered, that he is very cleare and evident:
if they deal ingenuously, they know they Are every where scattered, that he is very clear and evident:
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But I will name one that is exceeding perspicuous, in his third booke, De Doctrina Christiana, cap.
But I will name one that is exceeding perspicuous, in his third book, De Doctrina Christian, cap.
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13. he gives us this rule for the interpreting of Scripture;
13. he gives us this Rule for the interpreting of Scripture;
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If we finde that commanded that is flagitious, and hurtfull, and evill, we must not interpret Scripture so, that such a thing is to be done: If we find that commanded that is flagitious, and hurtful, and evil, we must not interpret Scripture so, that such a thing is to be done:
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As for example, he gives this instance, Iohn 6. Christ speakes of eating his flesh and drinking his bloud, saith he, this is a flagitious,
As for Exampl, he gives this instance, John 6. christ speaks of eating his Flesh and drinking his blood, Says he, this is a flagitious,
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an evill, and an hainous thing, that a man abhors when he thinkes of it;
an evil, and an heinous thing, that a man abhors when he thinks of it;
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and therefore the words are not so to be understood, but you must understand them spiritually, and figuratively;
and Therefore the words Are not so to be understood, but you must understand them spiritually, and figuratively;
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you must, when you heare those words, remember that Christs flesh was crucified for you, and that his bloud was shed ;
you must, when you hear those words, Remember that Christ Flesh was Crucified for you, and that his blood was shed;
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and so the words are to be interpreted.
and so the words Are to be interpreted.
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Ambrose upon the 118. Psal. having occasion to speake of the Sacrament, hath reference to this, Ioh. 6. saith he, Christ is the bread of life, he that eats life cannot die, Ambrose upon the 118. Psalm having occasion to speak of the Sacrament, hath Referente to this, John 6. Says he, christ is the bred of life, he that eats life cannot die,
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for how shall he (saith he) die, Christ is the bread of life, he that eats him,
for how shall he (Says he) die, christ is the bred of life, he that eats him,
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therefore, cannot die, therefore (saith hee) none are said to eath the flesh of Christ,
Therefore, cannot die, Therefore (Says he) none Are said to eath the Flesh of christ,
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and drinke his bloud, but they must needs live for ever, for he eats that which is life.
and drink his blood, but they must needs live for ever, for he eats that which is life.
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Athanasius hath speeches as plaine as these, It is not, (saith he) corporall, but it is spirituall, that which Christ speakes concerning eating of his flesh,
Athanasius hath Speeches as plain as these, It is not, (Says he) corporal, but it is spiritual, that which christ speaks Concerning eating of his Flesh,
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and drinking of his bloud, (saith he) that small bodie of his, could that feed so many, saith he is reckoned the meat of the whole world: and drinking of his blood, (Says he) that small body of his, could that feed so many, Says he is reckoned the meat of the Whole world:
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And therefore, saith he, in the latter end of that Chapter, Iohn 6. When Christ had finished his speech of eating his flesh,
And Therefore, Says he, in the latter end of that Chapter, John 6. When christ had finished his speech of eating his Flesh,
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and drinking his bloud, he speakes of his Ascension into heaven, that he might draw us from carnall conceits, to raise our minde to understand the thing spiritually to ascend to him by faith,
and drinking his blood, he speaks of his Ascension into heaven, that he might draw us from carnal conceits, to raise our mind to understand the thing spiritually to ascend to him by faith,
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and to know the spirituall nourishment of the soule, and not corporall of the bodie. and to know the spiritual nourishment of the soul, and not corporal of the body.
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Besides him, Tertullian in his booke, De resurrectione carnis; Eusebius contra Marcellium, not to name other particulars, they all interpret the place thus:
Beside him, Tertullian in his book, De resurrection carnis; Eusebius contra Marcellium, not to name other particulars, they all interpret the place thus:
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And therefore let not our Adversaries say ▪ it is a new interpretation; it is fastned on the words by Calvin and Beza, as they doe;
And Therefore let not our Adversaries say ▪ it is a new Interpretation; it is fastened on the words by calvin and Beza, as they do;
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it is the interpretation of the Fathers, nay, I will goe further, it is the interpretation not of the Fathers onely,
it is the Interpretation of the Father's, nay, I will go further, it is the Interpretation not of the Father's only,
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but of some of their owne Writers Cajetan upon the third part of Thomas, the 80. Question, saith plainly, To eat the flesh of Christ, is to beleeve in Christ.
but of Some of their own Writers Cajetan upon the third part of Thomas, the 80. Question, Says plainly, To eat the Flesh of christ, is to believe in christ.
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And Biel in the Canon of his Masse, and Canisius upon the Corinthians ▪ and others of their owne Writers, which is enough to make it cleare to them, that this is the meaning of the words, that we have said before.
And Biel in the Canon of his Mass, and Canisius upon the Corinthians ▪ and Others of their own Writers, which is enough to make it clear to them, that this is the meaning of the words, that we have said before.
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So much shall serve for the answering of that Objection.
So much shall serve for the answering of that Objection.
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We shewed the last day in what manner Christ is in the Sacrament (I will not stand to repeat it) we came to draw some consectaries from the point, that there is a reall Communion of the body and bloud of Christ in the Sacrament:
We showed the last day in what manner christ is in the Sacrament (I will not stand to repeat it) we Come to draw Some Consequences from the point, that there is a real Communion of the body and blood of christ in the Sacrament:
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The first was for the strengthning of our faith: If God had said it only, it had beene enough, God that cannot lye:
The First was for the strengthening of our faith: If God had said it only, it had been enough, God that cannot lie:
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But I told you, he had not only said it, but sworne it, and not only sworne it,
But I told you, he had not only said it, but sworn it, and not only sworn it,
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but hath put to his Seale: And therefore we have reason to beleeve him; only I told you what was required, if we will partake of Christ:
but hath put to his Seal: And Therefore we have reason to believe him; only I told you what was required, if we will partake of christ:
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First, we must take him by faith:
First, we must take him by faith:
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Secondly, that is not all, we must take him in deed, aswell as in word, that is, we must obey him, and live by his Lawes;
Secondly, that is not all, we must take him in deed, aswell as in word, that is, we must obey him, and live by his Laws;
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we must lay downe the armes of rebellion, and come in, if we will have pardon:
we must lay down the arms of rebellion, and come in, if we will have pardon:
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Thirdly, it is not enough to doe this, but we must doe all out of love.
Thirdly, it is not enough to do this, but we must do all out of love.
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Now when a man heares of this, that all this is required in taking of Christ;
Now when a man hears of this, that all this is required in taking of christ;
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here, I told you, all the world is at a stand, there is no body will be content to take him,
Here, I told you, all the world is At a stand, there is no body will be content to take him,
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when they heare these conditions, that they must deny themselves in every thing, in their profit, in their pleasures, in their credit,
when they hear these conditions, that they must deny themselves in every thing, in their profit, in their pleasures, in their credit,
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and must take up every crosse;
and must take up every cross;
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and when they meet a crosse, they must not balke the way, but they must goe thorow,
and when they meet a cross, they must not balk the Way, but they must go thorough,
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when they heare they must follow him and serve him:
when they hear they must follow him and serve him:
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I say, when men heare this, they refuse Christ, they will not come in to God:
I say, when men hear this, they refuse christ, they will not come in to God:
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Now what is our businesse, but to invite men to come in to God, and to compell them,
Now what is our business, but to invite men to come in to God, and to compel them,
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as he saith, That my house may be full ;
as he Says, That my house may be full;
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we are the Messengers of the Lord, sent, that we may invite men to this Banquet, I meane not to this Sacrament, but to the thing:
we Are the Messengers of the Lord, sent, that we may invite men to this Banquet, I mean not to this Sacrament, but to the thing:
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And therefore we will make it the second Consectary, and so proceed.
And Therefore we will make it the second Consectary, and so proceed.
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966
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7005
If there be here a reall Communion of the body and of the bloud of Christ,
If there be Here a real Communion of the body and of the blood of christ,
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967
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7006
then here is the gift or offer of his body and bloud:
then Here is the gift or offer of his body and blood:
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967
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7007
Consider therefore the greatnesse of Christs love, that he should regard us so much, as to take our Nature, to cloath himselfe with our flesh and bloud, that he might be crucified, in that, I say, this is an extraordinary love:
Consider Therefore the greatness of Christ love, that he should regard us so much, as to take our Nature, to cloth himself with our Flesh and blood, that he might be Crucified, in that, I say, this is an extraordinary love:
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967
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7008
Compare but our condition with the Angels that were fallen, and we shall see the greatnesse of this love:
Compare but our condition with the Angels that were fallen, and we shall see the greatness of this love:
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967
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7009
The Angels that were fallen (and we were sunke in the same mire) when God looked downe from heaven,
The Angels that were fallen (and we were sunk in the same mire) when God looked down from heaven,
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967
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and saw the miserable condition of both, (saith the Author to the Hebrewes ) he had compassion on us,
and saw the miserable condition of both, (Says the Author to the Hebrews) he had compassion on us,
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967
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but on the Angels he had not compassion:
but on the Angels he had not compassion:
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967
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7012
Which difference shewes his liberty, and magnifieth his mercy toward us, as you shall finde in Malachy ▪ the Lord reasoning with Israel, Thus have • •oved you,
Which difference shows his liberty, and magnifieth his mercy towards us, as you shall find in Malachy ▪ the Lord reasoning with Israel, Thus have • •oved you,
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(29) sermon (DIV1)
967
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7013
and yet you say, Wherein hast thou loved us? saith he, Was not Esau Iacobs Brother, and yet Iacob have I loved, and Esau have I hated. and yet you say, Wherein hast thou loved us? Says he, Was not Esau Iacobs Brother, and yet Iacob have I loved, and Esau have I hated.
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(29) sermon (DIV1)
967
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7014
So, I say, the Lord hath loved us, in doing this for us, in giving this body of his to be broken,
So, I say, the Lord hath loved us, in doing this for us, in giving this body of his to be broken,
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(29) sermon (DIV1)
967
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7015
and his bloud to be shed, he hath loved us, and hated them? And why hath he put this difference,
and his blood to be shed, he hath loved us, and hated them? And why hath he put this difference,
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(29) sermon (DIV1)
967
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7016
but because he loved us? And therefore Paul, as he is excellent, when he comes to set forth this point, Ephes. 2. he saith, When wee were children of wrath,
but Because he loved us? And Therefore Paul, as he is excellent, when he comes to Set forth this point, Ephesians 2. he Says, When we were children of wrath,
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967
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7017
when we were dead in trespasses and sinnes, when we were enemies, he that is rich in mercy, according to the greatnesse of his love, hath quickned us,
when we were dead in Trespasses and Sins, when we were enemies, he that is rich in mercy, according to the greatness of his love, hath quickened us,
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(29) sermon (DIV1)
967
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7018
and set us together with Christ in heavenly places, (marke it) when we were in this condition, dead, it was he that was rich in mercy, according to the greatnesse of his love, &c. You shall finde that the Apostle, whensoever he comes to this matter, knowes not how to expresse himselfe,and Set us together with christ in heavenly places, (mark it) when we were in this condition, dead, it was he that was rich in mercy, according to the greatness of his love, etc. You shall find that the Apostle, whensoever he comes to this matter, knows not how to express himself,
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(29) sermon (DIV1)
967
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7019
but as a man that stood amazed at the greatnesse of Gods love, he had his thoughts swallowed up with it, Ephes. 3. That you may know the love of Christ, which passeth knowledge, that you may comprehend the length,
but as a man that stood amazed At the greatness of God's love, he had his thoughts swallowed up with it, Ephesians 3. That you may know the love of christ, which passes knowledge, that you may comprehend the length,
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967
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7020
and breadth, and depth, and height of the love of Christ, &c. which cannot be measured: that is, the love of Christ was exceeding great:and breadth, and depth, and height of the love of christ, etc. which cannot be measured: that is, the love of christ was exceeding great:
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967
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7021
And this is that you are to doe now when you come to the Sacrament, and not only then, but at all times:
And this is that you Are to do now when you come to the Sacrament, and not only then, but At all times:
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967
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7022
For it is profitable for us to doe this, Doe that (saith Christ) in remembrance of me ;
For it is profitable for us to do this, Do that (Says christ) in remembrance of me;
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(29) sermon (DIV1)
967
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7023
what is that we should remember? His love: And why his love? to gaze upon it, only to know it? No,
what is that we should Remember? His love: And why his love? to gaze upon it, only to know it? No,
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(29) sermon (DIV1)
967
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7024
but to be moved with it, to love him againe, to take him, to feare him, to serve him, to obey him,
but to be moved with it, to love him again, to take him, to Fear him, to serve him, to obey him,
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967
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7025
for that end, you should remember it. When Paul was going to Damascus, you know the Lo•• met him by the way,
for that end, you should Remember it. When Paul was going to Damascus, you know the Lo•• met him by the Way,
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967
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7026
and when he had met hi• ▪ Paul (saith he) I am IESUS whom thou persecutest, I am IESUS that was crucified for thee, I am IESUS that gave my body for thee,
and when he had met hi• ▪ Paul (Says he) I am IESUS whom thou Persecutest, I am IESUS that was Crucified for thee, I am IESUS that gave my body for thee,
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968
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7027
and as many as receive me: and as many as receive me:
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968
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7028
You know when Paul heard this, it melted, it softned his heart, and drawes from him that holy, and good, and humble expression;
You know when Paul herd this, it melted, it softened his heart, and draws from him that holy, and good, and humble expression;
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968
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7029
Lord, what wilt thou that I doe? As if he should say, I will doe whatsoever thou wilt have me.Lord, what wilt thou that I do? As if he should say, I will do whatsoever thou wilt have me.
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(29) sermon (DIV1)
968
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7030
I say, it was this love, I am IESUS whom thou persecutest, that melted the heart of Paul: So I may to every one that heares me at this time:
I say, it was this love, I am IESUS whom thou Persecutest, that melted the heart of Paul: So I may to every one that hears me At this time:
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968
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7031
If there be any among you, that live in any sinne, whatsoever it is, be it swearing, be it drinking, be it fornication, be it Sabbath-breaking, be it what it will, I may say to him,
If there be any among you, that live in any sin, whatsoever it is, be it swearing, be it drinking, be it fornication, be it Sabbath-breaking, be it what it will, I may say to him,
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968
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7032
as if a voyce should come from heaven, as it did to Paul, It is Iesus whom thou provokest, it is he, whom thou offendest, whom thou wrongest, whom thou dishonourest, it is Iesus that was crucified for thee, that Iesus, that gives his body and bloud for thee, shall not this melt thee? shall not this affright thee somewhat? shall it not bring you on your knees,
as if a voice should come from heaven, as it did to Paul, It is Iesus whom thou provokest, it is he, whom thou offendest, whom thou wrongest, whom thou dishonourest, it is Iesus that was Crucified for thee, that Iesus, that gives his body and blood for thee, shall not this melt thee? shall not this affright thee somewhat? shall it not bring you on your knees,
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(29) sermon (DIV1)
968
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7033
and make you say, I am a sinfull wretch, not worthy to be received into the number of the Saints;
and make you say, I am a sinful wretch, not worthy to be received into the number of the Saints;
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968
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7034
Lord, what wilt thou that I doe, I will doe it, I will continue to doe this no more:
Lord, what wilt thou that I do, I will do it, I will continue to do this no more:
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968
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7035
Surely this is a strong motive; Paul thought so: I beseech you by the mercies of God that you would come in:
Surely this is a strong motive; Paul Thought so: I beseech you by the Mercies of God that you would come in:
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968
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7036
Take it in the Prodigall sonne, when he comes home, and expects little (as he had reason to expect little from his father,
Take it in the Prodigal son, when he comes home, and expects little (as he had reason to expect little from his father,
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968
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7037
when he had carried himselfe so rebelliously) when his father used him in that manner,
when he had carried himself so rebelliously) when his father used him in that manner,
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968
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7038
when he provided a feast for him, and put the robes upon him, and rings upon his fingers,
when he provided a feast for him, and put the robes upon him, and rings upon his fingers,
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968
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7039
how thankfull was he? how was he affected? how would a man be affected in such a case? So, I say, that is our condition, we have cause to looke for nothing but death thereupon comes the Gospell, that comes and offers life, that overcomes with kindnesse, as it were:
how thankful was he? how was he affected? how would a man be affected in such a case? So, I say, that is our condition, we have cause to look for nothing but death thereupon comes the Gospel, that comes and offers life, that overcomes with kindness, as it were:
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968
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7040
the Lord comes and tels us ▪ Well, notwithstanding all this, you shall be received to mercy;
the Lord comes and tells us ▪ Well, notwithstanding all this, you shall be received to mercy;
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968
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7041
goe, Take, this is my body which is given for you: I say, this would move an ingenious disposition:
go, Take, this is my body which is given for you: I say, this would move an ingenious disposition:
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968
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7042
You know Mary Magdalen was moved with this, when she was such a sinner, and saw that God had received her in that manner, that melted her heart;
You know Marry Magdalen was moved with this, when she was such a sinner, and saw that God had received her in that manner, that melted her heart;
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(29) sermon (DIV1)
968
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7043
so that she watred his feet with her teares:
so that she watered his feet with her tears:
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968
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7044
So should we be affected, if we did seriously consider the greatnesse of CHRISTS love, I will give you my body and my bloud, this is a great thing,
So should we be affected, if we did seriously Consider the greatness of CHRIST love, I will give you my body and my blood, this is a great thing,
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968
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7045
if we were able to consider it aright, that the Lord should give us his body and his bloud.
if we were able to Consider it aright, that the Lord should give us his body and his blood.
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968
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7046
There is no love like this, Hee hath loved me (saith Paul ) and hath given himselfe for mee:
There is no love like this, He hath loved me (Says Paul) and hath given himself for me:
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968
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7047
And this is that indeed which should bee the most effectuall motive of all others, that there is a pardon that Christ still makes offer of to you indeed;
And this is that indeed which should be the most effectual motive of all Others, that there is a pardon that christ still makes offer of to you indeed;
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968
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7048
there is nothing else brings us into Christ but this, other things may prepare us, but nothing brings us in but this:
there is nothing Else brings us into christ but this, other things may prepare us, but nothing brings us in but this:
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968
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7049
You know, a Pirate, as long as a proclamation of rebellion is out against him, will not come in,
You know, a Pirate, as long as a proclamation of rebellion is out against him, will not come in,
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968
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7050
but a pardon being promised, and advancement annexed to it, that, if any thing, will bring him in:
but a pardon being promised, and advancement annexed to it, that, if any thing, will bring him in:
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968
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7051
The theefe runnes away, as long as he is pursued with Hue and Crie, but the promise of pardon makes him returne back:
The thief runs away, as long as he is pursued with Hue and Cry, but the promise of pardon makes him return back:
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7052
So, I say, it is not the Law that brings you in, that may prepare you, but it is this Gospell;
So, I say, it is not the Law that brings you in, that may prepare you, but it is this Gospel;
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7053
for, as I told you, the Sacrament preacheth the Gospell to the eye, as we doe to the eare;
for, as I told you, the Sacrament Preacheth the Gospel to the eye, as we do to the ear;
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(29) sermon (DIV1)
968
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7054
and when mercy is promised, when a pardon is promised, a generall pardon, without exception of persons, or sinnes;
and when mercy is promised, when a pardon is promised, a general pardon, without exception of Persons, or Sins;
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968
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7055
my thinkes this should affect you, and bring you in:
my thinks this should affect you, and bring you in:
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7056
As it is said, Ier. 3. Saith the Lord, If one of you have put away his wife, will he returne to her againe? No,
As it is said, Jeremiah 3. Says the Lord, If one of you have put away his wife, will he return to her again? No,
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968
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7057
but you have played the harlot in many places, and many times, and yet returne to me saith the Lord: but you have played the harlot in many places, and many times, and yet return to me Says the Lord:
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968
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7058
And so I may say to every man that hears me, though thy sins be never so great,
And so I may say to every man that hears me, though thy Sins be never so great,
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968
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7059
like that sin of Idolatry, like that sin of playing the Harlot, though that were frequently committed,
like that since of Idolatry, like that since of playing the Harlot, though that were frequently committed,
av-j d n1 pp-f n1, av-j d n1 pp-f vvg dt n1, cs d vbdr av-j vvn,
(29) sermon (DIV1)
968
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7060
though it were done oft, many times;
though it were done oft, many times;
cs pn31 vbdr vdn av, d n2;
(29) sermon (DIV1)
968
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7061
yet returne saith the Lord, if thou wilt come in, thou shalt be pardoned, and not so only,
yet return Says the Lord, if thou wilt come in, thou shalt be pardoned, and not so only,
av n1 vvz dt n1, cs pns21 vm2 vvi p-acp, pns21 vm2 vbi vvn, cc xx av av-j,
(29) sermon (DIV1)
968
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7062
but whosoever receiveth me, saith Christ, shall be made the sonne of God.
but whosoever receives me, Says christ, shall be made the son of God.
cc-acp r-crq vvz pno11, vvz np1, vmb vbi vvn dt n1 pp-f np1.
(29) sermon (DIV1)
968
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7063
Consider this, be affected with it, let it not be in vaine unto you when you heare those patheticall speeches, 1 Iohn, He came to his owne,
Consider this, be affected with it, let it not be in vain unto you when you hear those pathetical Speeches, 1 John, He Come to his own,
vvi d, vbb vvn p-acp pn31, vvb pn31 xx vbi p-acp j p-acp pn22 c-crq pn22 vvb d j n2, crd np1, pns31 vvd p-acp po31 d,
(29) sermon (DIV1)
969
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7064
and his owne received him not: And againe, Oh Ierusalem, Ierusalem, how oft would I have gathered thee, &c. I say,and his own received him not: And again, O Ierusalem, Ierusalem, how oft would I have gathered thee, etc. I say,
cc po31 d vvd pno31 xx: cc av, uh np1, np1, c-crq av vmd pns11 vhi vvn pno21, av pns11 vvb,
(29) sermon (DIV1)
969
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7065
when you heare these things, it may be you thinke with your selves, these were rebellious people to use Christ thus, you thinke if it had beene the case,
when you hear these things, it may be you think with your selves, these were rebellious people to use christ thus, you think if it had been the case,
c-crq pn22 vvb d n2, pn31 vmb vbi pn22 vvb p-acp po22 n2, d vbdr j n1 pc-acp vvi np1 av, pn22 vvb cs pn31 vhd vbn dt n1,
(29) sermon (DIV1)
969
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7066
if you had beene there among them you would not have done it:
if you had been there among them you would not have done it:
cs pn22 vhd vbn a-acp p-acp pno32 pn22 vmd xx vhi vdn pn31:
(29) sermon (DIV1)
969
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7067
Well, I say, it is the case of every man that continues in any knowne sin, Christ offers himselfe, we make offer of him,
Well, I say, it is the case of every man that continues in any known since, christ offers himself, we make offer of him,
av, pns11 vvb, pn31 vbz dt n1 pp-f d n1 cst vvz p-acp d j-vvn n1, np1 vvz px31, pns12 vvb n1 pp-f pno31,
(29) sermon (DIV1)
969
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7068
when we preach the Gospell, in the Sacrament he is offered, he is made like a common dole, all may come that will,
when we preach the Gospel, in the Sacrament he is offered, he is made like a Common dole, all may come that will,
c-crq pns12 vvb dt n1, p-acp dt n1 pns31 vbz vvn, pns31 vbz vvn av-j dt j n1, d vmb vvi d n1,
(29) sermon (DIV1)
969
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and certainly all that hunger doe come;
and Certainly all that hunger do come;
cc av-j d cst n1 vdb vvi;
(29) sermon (DIV1)
969
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7070
but when thou goest on still in thy sinnes, thou art one of them to whom Christ is come,
but when thou goest on still in thy Sins, thou art one of them to whom christ is come,
cc-acp c-crq pns21 vv2 p-acp av p-acp po21 n2, pns21 vb2r crd pp-f pno32 pc-acp ro-crq np1 vbz vvn,
(29) sermon (DIV1)
969
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and thou wilt not receive him; thou art one of them, whom he would gather, and thou wilt not:
and thou wilt not receive him; thou art one of them, whom he would gather, and thou wilt not:
cc pns21 vm2 xx vvi pno31; pns21 vb2r crd pp-f pno32, ro-crq pns31 vmd vvi, cc pns21 vm2 xx:
(29) sermon (DIV1)
969
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7072
No, but thou wilt goe on, thou takest the Grace of GOD in vaine, thou tramplest the bloud of CHRIST IESUS under-foot,
No, but thou wilt go on, thou Takest the Grace of GOD in vain, thou tramplest the blood of CHRIST IESUS underfoot,
uh-dx, cc-acp pns21 vm2 vvi p-acp, pns21 vv2 dt n1 pp-f np1 p-acp j, pns21 js dt n1 pp-f np1 np1 av,
(29) sermon (DIV1)
969
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7073
as a common thing, thou doest what thou canst, that the death of CHRIST should be of no effect, thou recompencest to the Lord evill for good, doest thou thinke that the LORD will beare this at thy hands? No surely, he will be revenged on such a man, on such a people as this:
as a Common thing, thou dost what thou Canst, that the death of CHRIST should be of no Effect, thou recompencest to the Lord evil for good, dost thou think that the LORD will bear this At thy hands? No surely, he will be revenged on such a man, on such a people as this:
c-acp dt j n1, pns21 vd2 q-crq pns21 vm2, cst dt n1 pp-f np1 vmd vbi pp-f dx n1, pns21 vv2 p-acp dt n1 j-jn p-acp j, vd2 pns21 vvi cst dt n1 vmb vvi d p-acp po21 n2? uh-dx av-j, pns31 vmb vbi vvn p-acp d dt n1, p-acp d dt n1 c-acp d:
(29) sermon (DIV1)
969
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But you will say, it is an hard thing to doe this that you exhort us to:
But you will say, it is an hard thing to do this that you exhort us to:
cc-acp pn22 vmb vvi, pn31 vbz dt j n1 pc-acp vdi d cst pn22 vvb pno12 p-acp:
(29) sermon (DIV1)
969
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7075
And therefore, that I may not onely shew you what the duty is without affording you some helpe to doe it, we will adde some things, that may invite you to come in:
And Therefore, that I may not only show you what the duty is without affording you Some help to do it, we will add Some things, that may invite you to come in:
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(29) sermon (DIV1)
969
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7076
And take Christ thus offered in the Sacrament, and which is continually offered by and in the Gospell.
And take christ thus offered in the Sacrament, and which is continually offered by and in the Gospel.
cc vvb np1 av vvd p-acp dt n1, cc r-crq vbz av-j vvn p-acp cc p-acp dt n1.
(29) sermon (DIV1)
969
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7077
And what is it that should invite you? But two things (to goe no fur•her) one is the misery out of Christ;
And what is it that should invite you? But two things (to go no fur•her) one is the misery out of christ;
cc q-crq vbz pn31 cst vmd vvi pn22? p-acp crd n2 (pc-acp vvi dx n1) crd vbz dt n1 av pp-f np1;
(29) sermon (DIV1)
970
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7078
the second is the happinesse you shall have by him:
the second is the happiness you shall have by him:
dt ord vbz dt n1 pn22 vmb vhi p-acp pno31:
(29) sermon (DIV1)
970
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7079
And that is the businesse we have principally to doe, at this time, that we might invite you to take the body and bloud of Christ, that is, to take the Lord himselfe, who is offered effectually and freely to you? He makes proclamation to all that will come and take of the waters of life freely.
And that is the business we have principally to do, At this time, that we might invite you to take the body and blood of christ, that is, to take the Lord himself, who is offered effectually and freely to you? He makes proclamation to all that will come and take of the waters of life freely.
cc cst vbz dt n1 pns12 vhb av-j pc-acp vdi, p-acp d n1, cst pns12 vmd vvi pn22 pc-acp vvi dt n1 cc n1 pp-f np1, cst vbz, pc-acp vvi dt n1 px31, r-crq vbz vvn av-j cc av-j p-acp pn22? pns31 vvz n1 p-acp d cst vmb vvi cc vvi pp-f dt n2 pp-f n1 av-j.
(29) sermon (DIV1)
970
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Now if we consider what should invite the sons of men to come in, these two things will doe it, their misery out of Christ, and their happinesse by him:
Now if we Consider what should invite the Sons of men to come in, these two things will do it, their misery out of christ, and their happiness by him:
av cs pns12 vvb r-crq vmd vvi dt n2 pp-f n2 pc-acp vvi p-acp, d crd n2 vmb vdi pn31, po32 n1 av pp-f np1, cc po32 n1 p-acp pno31:
(29) sermon (DIV1)
970
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7081
As the Prodigall, what did invite him to come home? The misery he was in, he saw he could not live, he could not get huskes to sustaine him:
As the Prodigal, what did invite him to come home? The misery he was in, he saw he could not live, he could not get husks to sustain him:
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(29) sermon (DIV1)
970
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7082
On the otherside, in his fathers house there was bread enough; those two together wrought on him, and brought him home:
On the otherside, in his Father's house there was bred enough; those two together wrought on him, and brought him home:
p-acp dt n1, p-acp po31 ng1 n1 a-acp vbds n1 av-d; d crd av vvn p-acp pno31, cc vvd pno31 av-an:
(29) sermon (DIV1)
970
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7083
So we, when we invite men to the mar•iage of •he Kings Sonne, that is, to marry the Sonne himselfe;
So we, when we invite men to the mar•iage of •he Kings Son, that is, to marry the Son himself;
av pns12, c-crq pns12 vvb n2 p-acp dt n1 pp-f j ng1 n1, cst vbz, pc-acp vvi dt n1 px31;
(29) sermon (DIV1)
970
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7084
What should we say to invite them? We bring them to consider on the one side, I cannot live without Christ;
What should we say to invite them? We bring them to Consider on the one side, I cannot live without christ;
q-crq vmd pns12 vvi pc-acp vvi pno32? pns12 vvb pno32 pc-acp vvi p-acp dt crd n1, pns11 vmbx vvi p-acp np1;
(29) sermon (DIV1)
970
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7085
I am undone, I perish if I doe:
I am undone, I perish if I do:
pns11 vbm vvn, pns11 vvb cs pns11 vdb:
(29) sermon (DIV1)
970
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7086
Againe, on the otherside, by matching with him, I shall have all by Grace that he hath by Nature:
Again, on the otherside, by matching with him, I shall have all by Grace that he hath by Nature:
av, p-acp dt n1, p-acp vvg p-acp pno31, pns11 vmb vhi d p-acp n1 cst pns31 vhz p-acp n1:
(29) sermon (DIV1)
970
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7087
I shall be a son of God, a King, and heire of all things, I shall have all that Christ hath:
I shall be a son of God, a King, and heir of all things, I shall have all that christ hath:
pns11 vmb vbi dt n1 pp-f np1, dt n1, cc n1 pp-f d n2, pns11 vmb vhi d cst np1 vhz:
(29) sermon (DIV1)
970
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7088
I say, these two should invite us to come in; and therefore we will doe these two.
I say, these two should invite us to come in; and Therefore we will do these two.
pns11 vvb, d crd vmd vvi pno12 pc-acp vvi p-acp; cc av pns12 vmb vdi d crd.
(29) sermon (DIV1)
970
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7089
First, shew you the misery you are in out of Christ, Iohn 3.18. saith the Evangelist there, He that beleeves not in Christ is condemned alreadie:
First, show you the misery you Are in out of christ, John 3.18. Says the Evangelist there, He that believes not in christ is condemned already:
ord, vvb pn22 dt n1 pn22 vbr p-acp av pp-f np1, np1 crd. vvz dt np1 a-acp, pns31 cst vvz xx p-acp np1 vbz vvn av:
(29) sermon (DIV1)
971
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7090
(Marke) he needs not a new condemnation, but he that beleeves not in Christ is condemned already;
(Mark) he needs not a new condemnation, but he that believes not in christ is condemned already;
(n1) pns31 vvz xx dt j n1, cc-acp pns31 cst vvz xx p-acp np1 vbz vvn av;
(29) sermon (DIV1)
971
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7091
He that hath not the Sonne, hath not life: He that hath not the Son, hath not life:
pns31 cst vhz xx dt n1, vhz xx n1:
(29) sermon (DIV1)
971
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7092
Is not this misery enough to be in a state of condemnation? Iohn 5. Hee that obeyes not the Sonne, the wrath of God abides on him:
Is not this misery enough to be in a state of condemnation? John 5. He that obeys not the Son, the wrath of God abides on him:
vbz xx d n1 av-d pc-acp vbi p-acp dt n1 pp-f n1? np1 crd pns31 cst vvz xx dt n1, dt n1 pp-f np1 vvz p-acp pno31:
(29) sermon (DIV1)
971
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7093
And what is that wrath of God? If the wrath of a King be a messenger of Death, what think you of the wrath of God? Who knowes the power of his wrath:
And what is that wrath of God? If the wrath of a King be a Messenger of Death, what think you of the wrath of God? Who knows the power of his wrath:
cc r-crq vbz d n1 pp-f np1? cs dt n1 pp-f dt n1 vbb dt n1 pp-f n1, r-crq vvb pn22 pp-f dt n1 pp-f np1? q-crq vvz dt n1 pp-f po31 n1:
(29) sermon (DIV1)
971
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7094
Rom. 9. What if he will to shew his wrath, and to make his power knowne, suffer with patience the vessels of wrath, appointed to destruction, that is,Rom. 9. What if he will to show his wrath, and to make his power known, suffer with patience the vessels of wrath, appointed to destruction, that is,
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(29) sermon (DIV1)
971
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7095
when the Lord shall come to execute his wrath on evill men, he will use all the power he hath to execute the fiercenesse of his wrath on them:
when the Lord shall come to execute his wrath on evil men, he will use all the power he hath to execute the fierceness of his wrath on them:
c-crq dt n1 vmb vvi pc-acp vvi po31 n1 p-acp j-jn n2, pns31 vmb vvi d dt n1 pns31 vhz pc-acp vvi dt n1 pp-f po31 n1 p-acp pno32:
(29) sermon (DIV1)
971
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7096
And therefore it is a terrible thing to be subject to the wrath of God:
And Therefore it is a terrible thing to be Subject to the wrath of God:
cc av pn31 vbz dt j n1 pc-acp vbi j-jn p-acp dt n1 pp-f np1:
(29) sermon (DIV1)
971
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7097
But because that moves not so much, being generall, you will aske wherein this wrath of GOD is seene,
But Because that moves not so much, being general, you will ask wherein this wrath of GOD is seen,
cc-acp c-acp cst vvz xx av av-d, vbg j, pn22 vmb vvi c-crq d n1 pp-f np1 vbz vvn,
(29) sermon (DIV1)
971
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7098
and wherein more particularly is this misery in being out of Christ; I will name but these three particulars.
and wherein more particularly is this misery in being out of christ; I will name but these three particulars.
cc q-crq av-dc av-j vbz d n1 p-acp vbg av pp-f np1; pns11 vmb vvi p-acp d crd n2-j.
(29) sermon (DIV1)
971
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7099
First, you shall be subject to Death, subject to Him that hath the power of Death:
First, you shall be Subject to Death, Subject to Him that hath the power of Death:
ord, pn22 vmb vbi j-jn p-acp n1, j-jn p-acp pno31 cst vhz dt n1 pp-f n1:
(29) sermon (DIV1)
972
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7100
You will say this is no such misery, for are not holy men subject to death,
You will say this is no such misery, for Are not holy men Subject to death,
pn22 vmb vvi d vbz dx d n1, c-acp vbr xx j n2 j-jn p-acp n1,
(29) sermon (DIV1)
972
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7101
as well as evil men? I, but there is great difference;
as well as evil men? I, but there is great difference;
c-acp av c-acp j-jn n2? pns11, cc-acp pc-acp vbz j n1;
(29) sermon (DIV1)
972
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7102
the evill shall be subject to death, as an enemie, the last enemie that shall be destroyed is Death, which shewes that Death is an enemie;
the evil shall be Subject to death, as an enemy, the last enemy that shall be destroyed is Death, which shows that Death is an enemy;
dt n-jn vmb vbi j-jn p-acp n1, c-acp dt n1, dt ord n1 cst vmb vbi vvn vbz n1, r-crq vvz d n1 vbz dt n1;
(29) sermon (DIV1)
972
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7103
I say, they are subject to Death as an enemie;
I say, they Are Subject to Death as an enemy;
pns11 vvb, pns32 vbr j-jn p-acp n1 p-acp dt n1;
(29) sermon (DIV1)
972
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7104
Death may come to two men, and be a friend to the one, and an enemie to the other, that which he saith, Death is the rich mans enemie,
Death may come to two men, and be a friend to the one, and an enemy to the other, that which he Says, Death is the rich men enemy,
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(29) sermon (DIV1)
972
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7105
and the poore mans friend, we may better apply it, to the godly man, and to the evill man:
and the poor men friend, we may better apply it, to the godly man, and to the evil man:
cc dt j ng1 n1, pns12 vmb av-jc vvi pn31, p-acp dt j n1, cc p-acp dt j-jn n1:
(29) sermon (DIV1)
972
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7106
And surely it is true, Death is the Godly mans friend, and the wicked mans enemy;
And surely it is true, Death is the Godly men friend, and the wicked men enemy;
cc av-j pn31 vbz j, n1 vbz dt j ng1 n1, cc dt j ng1 n1;
(29) sermon (DIV1)
972
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7107
the same Death, as you know, the same messenger comes to call Pharaohs Butler and his Baker, he came as an enemie to the one,
the same Death, as you know, the same Messenger comes to call Pharaohs Butler and his Baker, he Come as an enemy to the one,
dt d n1, c-acp pn22 vvb, dt d n1 vvz pc-acp vvi np1 n1 cc po31 n1, pns31 vvd p-acp dt n1 p-acp dt pi,
(29) sermon (DIV1)
972
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7108
and as a friend to the other, he came to call the one to promotion, and the other to execution, so doth Death:
and as a friend to the other, he Come to call the one to promotion, and the other to execution, so does Death:
cc p-acp dt n1 p-acp dt n-jn, pns31 vvd pc-acp vvi dt crd p-acp n1, cc dt n-jn p-acp n1, av vdz n1:
(29) sermon (DIV1)
972
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7109
Now Death, when that comes as an enemie, is terrible, when that comes with a sting, Death indeed without a sting is nothing;
Now Death, when that comes as an enemy, is terrible, when that comes with a sting, Death indeed without a sting is nothing;
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(29) sermon (DIV1)
972
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7110
but Death, when it comes with a sting, and the sting of Death is sinne ;
but Death, when it comes with a sting, and the sting of Death is sin;
cc-acp n1, c-crq pn31 vvz p-acp dt n1, cc dt n1 pp-f n1 vbz n1;
(29) sermon (DIV1)
972
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7111
this we consider not, that Death hath a sting, it is a Serpent, that often stings without hissing, without warning, it comes suddenly, it comes certainly, we see continually how men fall from the tree of life,
this we Consider not, that Death hath a sting, it is a Serpent, that often stings without hissing, without warning, it comes suddenly, it comes Certainly, we see continually how men fallen from the tree of life,
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(29) sermon (DIV1)
972
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7112
as leaves in Autumne, we consider not this:
as leaves in Autumn, we Consider not this:
c-acp n2 p-acp n1, pns12 vvb xx d:
(29) sermon (DIV1)
972
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7113
but this is among the miseries, that we are subject to death, and this is a great misery.
but this is among the misery's, that we Are Subject to death, and this is a great misery.
cc-acp d vbz p-acp dt n2, cst pns12 vbr j-jn p-acp n1, cc d vbz dt j n1.
(29) sermon (DIV1)
972
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7114
Those that can looke upon other miseries and dangers, and out-face them, without being daunted,
Those that can look upon other misery's and dangers, and outface them, without being daunted,
d cst vmb vvi p-acp j-jn n2 cc n2, cc vvi pno32, p-acp vbg vvn,
(29) sermon (DIV1)
972
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7115
when Death comes, that appales them, that looses the joints, that makes them tremble, that makes their knees knocke together:
when Death comes, that appalls them, that looses the Joints, that makes them tremble, that makes their knees knock together:
c-crq n1 vvz, cst vvz pno32, cst vvz dt n2, cst vvz pno32 vvi, cst vvz po32 n2 vvi av:
(29) sermon (DIV1)
972
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7116
You know it is said of Saul, David professeth that he was valiant as a Lion, in his Songs of him,
You know it is said of Saul, David Professes that he was valiant as a lion, in his Songs of him,
pn22 vvb pn31 vbz vvn pp-f np1, np1 vvz cst pns31 vbds j c-acp dt n1, p-acp po31 n2 pp-f pno31,
(29) sermon (DIV1)
972
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7117
when the newes of Death comes, he fals to the ground, there was no strength in him:
when the news of Death comes, he falls to the ground, there was no strength in him:
c-crq dt n1 pp-f n1 vvz, pns31 vvz p-acp dt n1, pc-acp vbds dx n1 p-acp pno31:
(29) sermon (DIV1)
972
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7118
All are petty miseries to this, this is the great Giant that makes the stoutest heart to tremble at his approach.
All Are Petty misery's to this, this is the great Giant that makes the Stoutest heart to tremble At his approach.
d vbr j n2 p-acp d, d vbz dt j n1 cst vvz dt js n1 pc-acp vvi p-acp po31 n1.
(29) sermon (DIV1)
972
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7119
But is this all, that we are subject to death, when we are out of Christ? No, we are subject to the feare of death likewise, which is an hundred times worse that death it selfe, Heb. 2.14. He hath delivered us from him that had the power of death, he hath delivered us, that for feare of death were all our lives subject to bondage:
But is this all, that we Are Subject to death, when we Are out of christ? No, we Are Subject to the Fear of death likewise, which is an hundred times Worse that death it self, Hebrew 2.14. He hath Delivered us from him that had the power of death, he hath Delivered us, that for Fear of death were all our lives Subject to bondage:
cc-acp vbz d d, cst pns12 vbr j-jn p-acp n1, c-crq pns12 vbr av pp-f np1? uh-dx, pns12 vbr j-jn p-acp dt n1 pp-f n1 av, r-crq vbz dt crd n2 av-jc cst n1 pn31 n1, np1 crd. pns31 vhz vvn pno12 p-acp pno31 cst vhd dt n1 pp-f n1, pns31 vhz vvn pno12, cst p-acp n1 pp-f n1 vbdr d po12 n2 j-jn p-acp n1:
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I say, the feare of death, is worse than death it selfe, because death continues but a moment, it is soone gone,
I say, the Fear of death, is Worse than death it self, Because death continues but a moment, it is soon gone,
pns11 vvb, dt n1 pp-f n1, vbz jc cs n1 pn31 n1, c-acp n1 vvz p-acp dt n1, pn31 vbz av vvn,
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but the feare of death continues alwayes, a long time, like the hand-writing which kept Belshazzer in feare;
but the Fear of death continues always, a long time, like the handwriting which kept Belshazzar in Fear;
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so this feare of death keepes us in a continuall trembling, this is that that imbitters all our comforts, that sowres all our joy, this feare of death, they were all their life-time subject to bondage through the feare of death:
so this Fear of death keeps us in a continual trembling, this is that that imbitters all our comforts, that sours all our joy, this Fear of death, they were all their lifetime Subject to bondage through the Fear of death:
av d n1 pp-f n1 vvz pno12 p-acp dt j n-vvg, d vbz d d n2 d po12 n2, cst n2-j d po12 n1, d n1 pp-f n1, pns32 vbdr d po32 n1 j-jn p-acp n1 p-acp dt n1 pp-f n1:
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Therefore it is not said that death is bitter to him that lives in pleasure, but the remembrance of death;
Therefore it is not said that death is bitter to him that lives in pleasure, but the remembrance of death;
av pn31 vbz xx vvn d n1 vbz j p-acp pno31 cst vvz p-acp n1, cc-acp dt n1 pp-f n1;
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all the joyes and comforts that we have in this life, what are they when they are accompanied with this, I say, ther is nothing terrible,
all the Joys and comforts that we have in this life, what Are they when they Are accompanied with this, I say, ther is nothing terrible,
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but so farre as it is mingled with this feare:
but so Far as it is mingled with this Fear:
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All evill and dangers are so farre terrible, as they are harbengers of death, as they are crackes to give warning of the fall of the whole house that shall never be repaired againe:
All evil and dangers Are so Far terrible, as they Are harbingers of death, as they Are cracks to give warning of the fallen of the Whole house that shall never be repaired again:
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Whatsoever pleasure we enjoy, this is the gall that takes away the sweetnesse of all,
Whatsoever pleasure we enjoy, this is the Gall that Takes away the sweetness of all,
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though the pottage were otherwise good when the Colloquintida was in them, there is death in the pot;
though the pottage were otherwise good when the Colloquintida was in them, there is death in the pot;
cs dt n1 vbdr av j c-crq dt n1 vbds p-acp pno32, pc-acp vbz n1 p-acp dt n1;
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so I may say, when death is joyned, what sweetnesse is in them? That is the condition of every man living out of Christ, he is not only subject to death,
so I may say, when death is joined, what sweetness is in them? That is the condition of every man living out of christ, he is not only Subject to death,
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but to the feare of death continually.
but to the Fear of death continually.
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But is this all? No, there is yet more, there is Hell, Death hath a Page that comes behinde him, that is ten times worse than himselfe, Rev. 6.7, 8. I looked & saw a pale horse,
But is this all? No, there is yet more, there is Hell, Death hath a Page that comes behind him, that is ten times Worse than himself, Rev. 6.7, 8. I looked & saw a pale horse,
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and the name of him that rode on him was Death, and behinde him followed Hell: and the name of him that road on him was Death, and behind him followed Hell:
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That is, Hell is the hooke that is hid in Death, when we are once taken with that hooke, we are kept there for ever:
That is, Hell is the hook that is hid in Death, when we Are once taken with that hook, we Are kept there for ever:
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If Death should come without Hell, it were another matter, Death is but the lightning, it is Hell that is the crack of thunder:
If Death should come without Hell, it were Another matter, Death is but the lightning, it is Hell that is the Crac of thunder:
cs n1 vmd vvi p-acp n1, pn31 vbdr j-jn n1, n1 vbz p-acp dt n1, pn31 vbz n1 cst vbz dt n1 pp-f n1:
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and shall we like children be afraid of the lightning, and not be afraid of the bolt? It is hell that is the gate that keeps us for ever, Death is but the arrest, that carries us thither.
and shall we like children be afraid of the lightning, and not be afraid of the bolt? It is hell that is the gate that keeps us for ever, Death is but the arrest, that carries us thither.
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Therefore consider what it is to be subject to Hell; as our Saviour saith, What will that availe a man to win the whole world, and lose his soule:
Therefore Consider what it is to be Subject to Hell; as our Saviour Says, What will that avail a man to win the Whole world, and loose his soul:
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Consider well of that speech, What will that availe you to save all things else,
Consider well of that speech, What will that avail you to save all things Else,
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if you lose your soules, as if a man should save the paring of his nailes,
if you loose your Souls, as if a man should save the paring of his nails,
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and lose his finger, as if he should save his shooe, and lose his foot,
and loose his finger, as if he should save his shoe, and loose his foot,
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as if he should save the ship, and lose the fraught, as if he should save the house,
as if he should save the ship, and loose the fraught, as if he should save the house,
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and destroy the man that dwels in it; so it is to save other things, and to lose the soule:
and destroy the man that dwells in it; so it is to save other things, and to loose the soul:
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No, it is the terrible thing, Hell, that followes Death:
No, it is the terrible thing, Hell, that follows Death:
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In all other miseries, yet this is our comfort, that Death will come in the end,
In all other misery's, yet this is our Comfort, that Death will come in the end,
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and put a full point and period to them;
and put a full point and Period to them;
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but this second death, Hell, is such a death, as hath no other death to end it:
but this second death, Hell, is such a death, as hath no other death to end it:
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Therefore, as wee say, But for hope the heart would breake ;
Therefore, as we say, But for hope the heart would break;
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surely there is no hope, and therefore there is a breaking of the soule, aswell as torment of the body:
surely there is no hope, and Therefore there is a breaking of the soul, aswell as torment of the body:
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Therefore consider what Hell is, what eternity is, this is the misery we are in out of Christ, you are subject to the feare of death, you are subject to Death, and to Hell too:
Therefore Consider what Hell is, what eternity is, this is the misery we Are in out of christ, you Are Subject to the Fear of death, you Are Subject to Death, and to Hell too:
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Death is but the Stalking-horse, it is Hell that is the Fowler, that hath the peece and the shot to destroy us utterly.
Death is but the Stalking-horse, it is Hell that is the Fowler, that hath the piece and the shot to destroy us utterly.
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And therefore consider what case you are in out of Christ, what misery you are in out of him, that when Hell and Death come;
And Therefore Consider what case you Are in out of christ, what misery you Are in out of him, that when Hell and Death come;
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as she said, Vp Sampson, for the Philistims are on thee ;
as she said, Up Sampson, for the philistines Are on thee;
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so, when we shall say, Hell and Death is on you, and your haires are cut off, that is, Christ is gone from you (for the cutting off his lockes, was but an embleme that God was departed from him) I say, when they are on us:
so, when we shall say, Hell and Death is on you, and your hairs Are Cut off, that is, christ is gone from you (for the cutting off his locks, was but an emblem that God was departed from him) I say, when they Are on us:
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If Christ be away, what a case are we in? Shall they not take us and carry us to that prison, there to lye for ever:
If christ be away, what a case Are we in? Shall they not take us and carry us to that prison, there to lie for ever:
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Therefore consider this, it is certaine the destroying Angell will come, and commonly he comes in the night;
Therefore Consider this, it is certain the destroying Angel will come, and commonly he comes in the night;
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Death commeth when thou least lookest for him, as a theefe: I say, the destroying Angell will come;Death comes when thou least Lookest for him, as a thief: I say, the destroying Angel will come;
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What will their condition be then, when there is no sprinkling of the bloud on the doore-posts of thy soule? It is the case of every man out of Christ;
What will their condition be then, when there is no sprinkling of the blood on the door-posts of thy soul? It is the case of every man out of christ;
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What are we out of him? when the avengers of bloud, when the pursuers shall set on us,
What Are we out of him? when the avengers of blood, when the pursuers shall Set on us,
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and pursue us, from whom we cannot flie.
and pursue us, from whom we cannot fly.
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And when we shall be shut out from the hornes of the Altar, when we cannot come to Christ, the Citie of Refuge, it is a terrible thing, if we consider it seriously.
And when we shall be shut out from the horns of the Altar, when we cannot come to christ, the city of Refuge, it is a terrible thing, if we Consider it seriously.
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It is said that Aaron, when he caused the people to commit that sinne, or was an instrument rather, it is said that he left the people naked,
It is said that Aaron, when he caused the people to commit that sin, or was an Instrument rather, it is said that he left the people naked,
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why? because he deprived them of the presence of the Lord:
why? Because he deprived them of the presence of the Lord:
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Now when Christ shall be taken from us, when we are without him, when we are deprived of him, are we not naked? is not the hedge broken downe? there is nothing left to shelter us;
Now when christ shall be taken from us, when we Are without him, when we Are deprived of him, Are we not naked? is not the hedge broken down? there is nothing left to shelter us;
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what are we without him? but as the Conneyes out of the rockes, that have nothing to shelter us from the devouring Lion:
what Are we without him? but as the Conneyes out of the Rocks, that have nothing to shelter us from the devouring lion:
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Now Moses was but a type, it is Christ that holds the hands of God that he cannot destroy us, it is he that stands in the breach,
Now Moses was but a type, it is christ that holds the hands of God that he cannot destroy us, it is he that Stands in the breach,
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and keepes out the inundation of evils, that we be not over-whelmed with them; he is the Arke of God, that causeth the house of Obed-Edom to be blessed;
and keeps out the inundation of evils, that we be not overwhelmed with them; he is the Ark of God, that Causes the house of Obed-Edom to be blessed;
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and we have more cause to take to heart the want of him, a thousand times,
and we have more cause to take to heart the want of him, a thousand times,
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than they had to lament the losse of the Arke, when it was among the Philistims,
than they had to lament the loss of the Ark, when it was among the philistines,
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for the Arke was but a type of Christ: This is the case of every man living out of Christ.
for the Ark was but a type of christ: This is the case of every man living out of christ.
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I but, you will say, Christ is mercifull, he is very ready to forgive, I hope I am not out of him, I but, you will say, christ is merciful, he is very ready to forgive, I hope I am not out of him,
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but he is ready to receive me?
but he is ready to receive me?
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It is very true, he is mercifull, but to whom? surely not to the wicked, he holds not the wicked innocent; It is very true, he is merciful, but to whom? surely not to the wicked, he holds not the wicked innocent;
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so speake plainly to you, Whosoever continues in any knowne sinne, be it never so small, to such a man Christ will not be mercifull:
so speak plainly to you, Whosoever continues in any known sin, be it never so small, to such a man christ will not be merciful:
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No sinne shall have dominion over you, Rom. 6. for you are not under the Law, but under Grace: No sin shall have dominion over you, Rom. 6. for you Are not under the Law, but under Grace:
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As if he should say, there are none whom Christ takes to himselfe, and puts into the condition of Grace,
As if he should say, there Are none whom christ Takes to himself, and puts into the condition of Grace,
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but he frees them from the dominion of every sinne, there is not one ruling lust there:
but he frees them from the dominion of every sin, there is not one ruling lust there:
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You know there are many paths that lead to hell, the way that leads the right way is but one, errour is manifold;
You know there Are many paths that led to hell, the Way that leads the right Way is but one, error is manifold;
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there are a thousand paths that lead the wrong way, and will not one path lead to hell as well as a thousand? He that is in Christ hath crucified the flesh,
there Are a thousand paths that led the wrong Way, and will not one path led to hell as well as a thousand? He that is in christ hath Crucified the Flesh,
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and all the affections, there is not one raigning lust there; so that as Antichrist had his marke, and they received the marke of the Beast:
and all the affections, there is not one reigning lust there; so that as Antichrist had his mark, and they received the mark of the Beast:
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So Christ hath his marke too;
So christ hath his mark too;
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as you have it, Ezek. 9. The Writer marked all that mourned, God set a marke upon them,
as you have it, Ezekiel 9. The Writer marked all that mourned, God Set a mark upon them,
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and he sets a marke upon all those that he is mercifull to.
and he sets a mark upon all those that he is merciful to.
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You will say, what is this mark of the Lord? You shall finde, 2 Cor. 5.17. Whosoever is in Christ, he is a New Creature, that is the marke of the LORD IESUS:
You will say, what is this mark of the Lord? You shall find, 2 Cor. 5.17. Whosoever is in christ, he is a New Creature, that is the mark of the LORD IESUS:
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And therefore, if thou wouldest know whether Christ will be mercifull to thee, consider if thou finde that marke there, Art thou a New Creature? that is, art thou made all New,
And Therefore, if thou Wouldst know whither christ will be merciful to thee, Consider if thou find that mark there, Art thou a New Creature? that is, art thou made all New,
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as if thou haddest another soule dwelling in thy body, for thou must not be new by halfes, thy whole spirit must be New.
as if thou Hadst Another soul Dwelling in thy body, for thou must not be new by halves, thy Whole Spirit must be New.
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Againe, if you will come more properly to this marke, you shall finde, Ephes. 1. 2 Cor. 1. what it is, The Seale and marke that Christ sets, is his Spirit:
Again, if you will come more properly to this mark, you shall find, Ephesians 1. 2 Cor. 1. what it is, The Seal and mark that christ sets, is his Spirit:
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Whosoever hath not the Spirit of Christ is none of his: Whosoever hath not the Spirit of christ is none of his:
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You know Merchants set seales upon their goods, to know them, that when they meet with their seale they may say, This is my parcell of goods:
You know Merchant's Set Seals upon their goods, to know them, that when they meet with their seal they may say, This is my parcel of goods:
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So it is in the multitudes of men:
So it is in the Multitudes of men:
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All that Christ will be mercifull unto, he sets his seale on them, and where he finds his seale and his mark, those he knowes to be his;
All that christ will be merciful unto, he sets his seal on them, and where he finds his seal and his mark, those he knows to be his;
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That Seale is his sanctifying Spirit that he hath given us, it is as a Seale or earnest, 2 Cor. 1. and Ephes. 1. He hath sealed us with the Spirit of Promise: That Seal is his sanctifying Spirit that he hath given us, it is as a Seal or earnest, 2 Cor. 1. and Ephesians 1. He hath sealed us with the Spirit of Promise:
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that is, with the Spirit that he hath promised to us.
that is, with the Spirit that he hath promised to us.
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So consider if thou have that Spirit then, to sanctifie and to change thy heart, to make thee another man than thou art by nature, to enable thee to do more than thou canst doe by nature;
So Consider if thou have that Spirit then, to sanctify and to change thy heart, to make thee Another man than thou art by nature, to enable thee to do more than thou Canst do by nature;
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If thou have not this seale of God, thou art yet none of his: But you will say, I have the Seale, I hope I have the Spirit:
If thou have not this seal of God, thou art yet none of his: But you will say, I have the Seal, I hope I have the Spirit:
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Well, it is well, if thou hast;
Well, it is well, if thou hast;
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but know this, that Christ never gives that privie Seale and Signet of his, that inward Seale that none knowes, save those that have it;
but know this, that christ never gives that privy Seal and Signet of his, that inward Seal that none knows, save those that have it;
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but there is a Broad-seale likewise that followes, that Seale spoken of, 2 Tim. 2. This foundation of the Lord remaineth sure,
but there is a Broadseal likewise that follows, that Seal spoken of, 2 Tim. 2. This Foundation of the Lord remains sure,
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and hath this Seale, The Lord knoweth who are his, and let them depart from iniquity that call upon the name of the Lord ;and hath this Seal, The Lord Knoweth who Are his, and let them depart from iniquity that call upon the name of the Lord;
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hee addes to that other, a parting from iniquitie, from all kinde of iniquity, there must be none exempt place in thine heart,
he adds to that other, a parting from iniquity, from all kind of iniquity, there must be none exempt place in thine heart,
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nor in thy life, wherein thou wilt have a priviledge, thou continuest not in the least sinne,
nor in thy life, wherein thou wilt have a privilege, thou Continuest not in the least sin,
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but departest from all iniquity, then thou hast this Seale aswell as the other:
but departest from all iniquity, then thou hast this Seal aswell as the other:
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If thou want these two Seales, if thou be not a New Creature, if any sinne have dominion over thee,
If thou want these two Seals, if thou be not a New Creature, if any sin have dominion over thee,
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if there be one living lust in thee that is not mortified, that is not healed, I assure thee thou never haddest yet any part in Christ:
if there be one living lust in thee that is not mortified, that is not healed, I assure thee thou never Hadst yet any part in christ:
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and if thou be out of Christ, thou seest what thou art subject to, to the wrath of God,
and if thou be out of christ, thou See what thou art Subject to, to the wrath of God,
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and you see the particulars, you are subject to death, you are subject to the feare of death and to hell;
and you see the particulars, you Are Subject to death, you Are Subject to the Fear of death and to hell;
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and this is the case of every man out of Christ, and me thinkes this should somewhat move us to come in, and to take him.
and this is the case of every man out of christ, and me thinks this should somewhat move us to come in, and to take him.
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But this is not all, that which we have by Christ may invite us a great deale more forcibly:
But this is not all, that which we have by christ may invite us a great deal more forcibly:
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If we could but open the Casket, and shew you the Iewels, or if we could but unlocke the treasures that are hid in Christ, it would bring a man in love with him, it would make men doe as Paul, Account all drosse and dung, that they might have him.
If we could but open the Casket, and show you the Jewels, or if we could but unlock the treasures that Are hid in christ, it would bring a man in love with him, it would make men do as Paul, Account all dross and dung, that they might have him.
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Well, though we cannot doe it fully, yet we will endevour to doe it a little:
Well, though we cannot do it Fully, yet we will endeavour to do it a little:
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You will say, What shall we have by Christ? First, you shall have life by him, Iohn 6. the place spoken of in the beginning, He that beleeves in me, shall have eternall life,
You will say, What shall we have by christ? First, you shall have life by him, John 6. the place spoken of in the beginning, He that believes in me, shall have Eternal life,
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and I will raise him up at the last day: and I will raise him up At the last day:
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When he comes to speake of water to the woman of Samaria, Iohn 4. when hee would commend to us a motive to stir us up to come and take him,
When he comes to speak of water to the woman of Samaria, John 4. when he would commend to us a motive to stir us up to come and take him,
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and to drinke, &c. he saith, Hee that drinkes this water shall thirst no more: That is, he shall live for ever;
and to drink, etc. he Says, He that drinks this water shall thirst no more: That is, he shall live for ever;
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it is water that shall keep life in him for all eternity;
it is water that shall keep life in him for all eternity;
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when she heard this, she harkens to heare of water that could keepe life for ever.
when she herd this, she harkens to hear of water that could keep life for ever.
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When you reade the story in Genesis, that the Angell was set with a sword shaken, to keepe man from comming to taste of the tree of life ;
When you read the story in Genesis, that the Angel was Set with a sword shaken, to keep man from coming to taste of the tree of life;
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you should thinke with your selves, if the Angels were removed now, or there were a man so happy, that the Angell would give way to him, that he might come and eat of the tree,
you should think with your selves, if the Angels were removed now, or there were a man so happy, that the Angel would give Way to him, that he might come and eat of the tree,
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and when hee had eaten to live for ever, you thinke that man in an happy condition.
and when he had eaten to live for ever, you think that man in an happy condition.
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Now the Lord doth say, Revel. 2. He that overcomes I will give to eat of the tree in the middest of the Paradice of God:
Now the Lord does say, Revel. 2. He that overcomes I will give to eat of the tree in the midst of the Paradise of God:
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That is, he shall eat of me, and live for ever; this is the great happinesse we have.
That is, he shall eat of me, and live for ever; this is the great happiness we have.
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When Christ would use a compelling argument to move, Revel. 2.11. Hee that overcomes shall not be hurt of the second death:
When christ would use a compelling argument to move, Revel. 2.11. He that overcomes shall not be hurt of the second death:
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Why, is it so great a matter? Oh that is all, not to be hurt of the second death: The first death is nothing;
Why, is it so great a matter? O that is all, not to be hurt of the second death: The First death is nothing;
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the first death is but the doore, it is but the gate that leads to the passing thorow;
the First death is but the door, it is but the gate that leads to the passing thorough;
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the first death is but a going over the threshold, the breadth of it is but a step,
the First death is but a going over the threshold, the breadth of it is but a step,
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and the length of it is but a moment of time or two:
and the length of it is but a moment of time or two:
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But the second death, there are the chambers of death, as Solomon speakes, where you shall be led from one misery to another,
But the second death, there Are the chambers of death, as Solomon speaks, where you shall be led from one misery to Another,
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and where you shall dwell for ever:
and where you shall dwell for ever:
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And therefore consider this, if you take Christ, you shall not be hurt of the second death:
And Therefore Consider this, if you take christ, you shall not be hurt of the second death:
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I beseech you consider seriosuly, reckon nothing so sweet;
I beseech you Consider seriosuly, reckon nothing so sweet;
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if this life be sweet, that is but a spanne long, is not abundance of life much sweeter:
if this life be sweet, that is but a span long, is not abundance of life much Sweeten:
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It is naturall to every man to desire immortility, if you could but have this life continued, let every man aske his owne brest what he would give, that his life might be continued, that he might be immortall? If there were such a thing as the Alchymists speake of, I could draw out the threed of this life to keepe it firme and even as they dreame of;
It is natural to every man to desire immortility, if you could but have this life continued, let every man ask his own breast what he would give, that his life might be continued, that he might be immortal? If there were such a thing as the Alchemists speak of, I could draw out the thread of this life to keep it firm and even as they dream of;
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what would you give to obtaine? And will you not regard this that will doe that indeed? Will you not take Christ, which is life indeed, which will give you another life of immortality,
what would you give to obtain? And will you not regard this that will do that indeed? Will you not take christ, which is life indeed, which will give you Another life of immortality,
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for you must know that it is not immortality simply that man desires.
for you must know that it is not immortality simply that man Desires.
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The Naturalists were deceived in that, for a man had rather not to be than to be in misery:
The Naturalists were deceived in that, for a man had rather not to be than to be in misery:
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And the soule in hell are immortall;
And the soul in hell Are immortal;
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and therefore it is not immortalitie that we desire simply, for death is not the extinguishing of life, but the misery of life:
and Therefore it is not immortality that we desire simply, for death is not the extinguishing of life, but the misery of life:
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And therefore, where the Scripture speakes of the losse of the soule, it is to be meant thus;
And Therefore, where the Scripture speaks of the loss of the soul, it is to be meant thus;
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a mans finger or his joynt is lost, when it is seized on by any incurable sore:
a men finger or his joint is lost, when it is seized on by any incurable soar:
dt ng1 n1 cc po31 n1 vbz vvn, c-crq pn31 vbz vvn a-acp p-acp d j n1:
(29) sermon (DIV1)
978
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So when eternal misery is on the soule, then the soule is lost, and yet you have the joynt still, you have the soule stil, you have life still:
So when Eternal misery is on the soul, then the soul is lost, and yet you have the joint still, you have the soul still, you have life still:
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(29) sermon (DIV1)
978
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and therefore it is not immortality simply that we desire, if we consider what it is,
and Therefore it is not immortality simply that we desire, if we Consider what it is,
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(29) sermon (DIV1)
978
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but it is happinesse, it is such a life as is not only immortall, but happy withall:
but it is happiness, it is such a life as is not only immortal, but happy withal:
cc-acp pn31 vbz n1, pn31 vbz d dt n1 c-acp vbz xx av-j j, cc-acp j av:
(29) sermon (DIV1)
978
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this life Christ hath promise, we shall live, and an happy life, such as S. Paul expresseth, 2 Cor. 5. saith he, We desire not to be unclothed,
this life christ hath promise, we shall live, and an happy life, such as S. Paul Expresses, 2 Cor. 5. Says he, We desire not to be unclothed,
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(29) sermon (DIV1)
978
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but to be clothed upon, that immortality might be swallowed up of life: but to be clothed upon, that immortality might be swallowed up of life:
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(29) sermon (DIV1)
978
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As if he should say, consider with your selves, you that love this life so well, that you neglect that which is to come, saith he, we love our lives as well as you, we are not weary of them, no more than you are, we desire not to be unclothed, no,
As if he should say, Consider with your selves, you that love this life so well, that you neglect that which is to come, Says he, we love our lives as well as you, we Are not weary of them, no more than you Are, we desire not to be unclothed, no,
c-acp cs pns31 vmd vvi, vvb p-acp po22 n2, pn22 cst vvb d n1 av av, cst pn22 vvb d r-crq vbz pc-acp vvi, vvz pns31, pns12 vvb po12 n2 c-acp av c-acp pn22, pns12 vbr xx j pp-f pno32, av-dx dc cs pn22 vbr, pns12 vvb xx pc-acp vbi vvn, uh-dx,
(29) sermon (DIV1)
978
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but we desire that immortality may be swallowed up of life, how swallowed up? as we see a rude draught in a picture, swallowed up with the picture when it is perfected,
but we desire that immortality may be swallowed up of life, how swallowed up? as we see a rude draught in a picture, swallowed up with the picture when it is perfected,
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(29) sermon (DIV1)
978
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as child-hood is swallowed up of manhood, as the glimmering light is swallowed up of the perfect light;
as childhood is swallowed up of manhood, as the glimmering Light is swallowed up of the perfect Light;
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(29) sermon (DIV1)
978
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so their immortality is swallowed up of life, that is, if there be a small poore glimpse of comfort here, saith Paul, we would not be rid of these, we would be content to have these as well as you, onely wee would have them swallowed up of perfect life, we would have imperfection swallowed up of perfection:
so their immortality is swallowed up of life, that is, if there be a small poor glimpse of Comfort Here, Says Paul, we would not be rid of these, we would be content to have these as well as you, only we would have them swallowed up of perfect life, we would have imperfection swallowed up of perfection:
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(29) sermon (DIV1)
978
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And therefore Iob saith, I will wait till my change shall come ;
And Therefore Job Says, I will wait till my change shall come;
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(29) sermon (DIV1)
978
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he saith not till my destruction come, till my perishing come, or till my death come,
he Says not till my destruction come, till my perishing come, or till my death come,
pns31 vvz xx p-acp po11 n1 vvi, c-acp po11 vvg vvb, cc p-acp po11 n1 vvb,
(29) sermon (DIV1)
978
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but I will wait till my change come: and he that changeth doth it for the better:
but I will wait till my change come: and he that changes does it for the better:
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(29) sermon (DIV1)
978
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If you will take Christ, you shall have this immortality and life, perhaps you will say,
If you will take christ, you shall have this immortality and life, perhaps you will say,
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(29) sermon (DIV1)
978
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but I could be content to have this temporall life continued:
but I could be content to have this temporal life continued:
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(29) sermon (DIV1)
978
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And haply, my brethren, if the Lord would make that promise, that he would proclaime to men that they should have immortall life here, it may be he shall have more followes than now he hath,
And haply, my brothers, if the Lord would make that promise, that he would proclaim to men that they should have immortal life Here, it may be he shall have more follows than now he hath,
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(29) sermon (DIV1)
978
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when hee promiseth immortall life in heaven: but to take away that in a word; I say, it is a foolish choice, if you might have it:
when he promises immortal life in heaven: but to take away that in a word; I say, it is a foolish choice, if you might have it:
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(29) sermon (DIV1)
978
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For what have you heere? Here the body is tormented with diseases, the spirit is wearied with vexation,
For what have you Here? Here the body is tormented with diseases, the Spirit is wearied with vexation,
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(29) sermon (DIV1)
978
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and the state is assualted with losses and crosses;
and the state is assualted with losses and Crosses;
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(29) sermon (DIV1)
978
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evill things wound us with sorrow, and the good things we here, doe but infect our affections,
evil things wound us with sorrow, and the good things we Here, do but infect our affections,
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(29) sermon (DIV1)
978
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and weary us still, and yet they whet our tired appetites with a new edge. In a word, every condition here is pestred and troubled with businesse;
and weary us still, and yet they whet our tired appetites with a new edge. In a word, every condition Here is pestered and troubled with business;
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(29) sermon (DIV1)
978
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one invites and drawes on another:
one invites and draws on Another:
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(29) sermon (DIV1)
978
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we are hampred with succeeding fetters, and makes this short life more short than it would be with carefull griefe, with bitter feares, and with corrupt joyes;
we Are hampered with succeeding fetters, and makes this short life more short than it would be with careful grief, with bitter fears, and with corrupt Joys;
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(29) sermon (DIV1)
978
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and at last, all cut off and end, as many men many times spread their branches and flourish;
and At last, all Cut off and end, as many men many times spread their branches and flourish;
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(29) sermon (DIV1)
978
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their estate over-swallowes their wishes, their suceesse excceds their desires:
their estate over-swallows their wishes, their suceesse excceds their Desires:
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(29) sermon (DIV1)
978
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now on a sudden, this pompe is no where to bee found, their desires vanish, the floud of their wealth is dried up, the owners and their goods perish together;
now on a sudden, this pomp is no where to be found, their Desires vanish, the flood of their wealth is dried up, the owners and their goods perish together;
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(29) sermon (DIV1)
978
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they will not see this by experience.
they will not see this by experience.
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(29) sermon (DIV1)
978
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What is it in this life you would have, if there were immortality? But I say, it cannot be so, that is not so;
What is it in this life you would have, if there were immortality? But I say, it cannot be so, that is not so;
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(29) sermon (DIV1)
978
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you cannot have immortality in this life, but as evidently as you see the heavens roll about evey day,
you cannot have immortality in this life, but as evidently as you see the heavens roll about evey day,
pn22 vmbx vhi n1 p-acp d n1, cc-acp c-acp av-j c-acp pn22 vvb dt n2 vvb p-acp j n1,
(29) sermon (DIV1)
978
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so plainly we may see, if wee will take it into consideration, mankinde hurried along with an unwearied motion to the West of his dayes;
so plainly we may see, if we will take it into consideration, mankind hurried along with an unwearied motion to the West of his days;
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(29) sermon (DIV1)
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their posterity posting after them by an unrepealeable law of succession:
their posterity posting After them by an unrepealeable law of succession:
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(29) sermon (DIV1)
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our fathers you know are gone before, and we are passing, and our children shall follow us at our heeles:
our Father's you know Are gone before, and we Are passing, and our children shall follow us At our heals:
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(29) sermon (DIV1)
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that as you see the billowes of the Sea, one tumbe on the neck of another,
that as you see the billows of the Sea, one tomb on the neck of Another,
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(29) sermon (DIV1)
978
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and in the end, all are dashed upon the shoare;
and in the end, all Are dashed upon the shore;
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(29) sermon (DIV1)
978
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so all generations and ages in the end, are split on bankes of death, and this is the condition of every man? Is it not our wisdome then to provide for another life? Certainly,
so all generations and ages in the end, Are split on banks of death, and this is the condition of every man? Is it not our Wisdom then to provide for Another life? Certainly,
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(29) sermon (DIV1)
978
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if there bee any wisdome in the world, it is wisdome to remember our latter end.
if there be any Wisdom in the world, it is Wisdom to Remember our latter end.
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(29) sermon (DIV1)
978
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The wisest among the Heathen were wont to say, There should bee nothing but a meditation of death:
The Wisest among the Heathen were wont to say, There should be nothing but a meditation of death:
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that is, a wise man though the course of his life, should be still fitting and preparing himselfe for death;
that is, a wise man though the course of his life, should be still fitting and preparing himself for death;
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(29) sermon (DIV1)
978
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and shall Christians •me behinde them? It was a wise speech of Peter to our Saviour, Lord whether shall we goe, thou hast the words of eternall life:
and shall Christians •me behind them? It was a wise speech of Peter to our Saviour, Lord whither shall we go, thou hast the words of Eternal life:
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(29) sermon (DIV1)
978
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as if hee should say, there is no motive to that, surely we will not leave thee:
as if he should say, there is no motive to that, surely we will not leave thee:
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(29) sermon (DIV1)
978
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therefore, I say, consider, here we are but Tennants at will, wee may be turned out of doores to morrow,
Therefore, I say, Consider, Here we Are but Tenants At will, we may be turned out of doors to morrow,
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(29) sermon (DIV1)
978
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therefore let this be a motive to win to Christ, you shall have life. But you will say, I hope death is farre off, yet I have time enough:
Therefore let this be a motive to win to christ, you shall have life. But you will say, I hope death is Far off, yet I have time enough:
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(29) sermon (DIV1)
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well, take heed thou be not deceived in that, for ther is a collusion there:
well, take heed thou be not deceived in that, for there is a collusion there:
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as the Painter by collusion of colours, makes a thing seeme farre off, when it is neere at hand:
as the Painter by collusion of colours, makes a thing seem Far off, when it is near At hand:
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(29) sermon (DIV1)
978
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so wee by our folly and vanity, our fansie mis-apprehending of things, we looke on death as farre off,
so we by our folly and vanity, our fancy mis-apprehending of things, we look on death as Far off,
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when it may be it is at our heeles, at the next doore;
when it may be it is At our heals, At the next door;
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(29) sermon (DIV1)
978
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thou knowest not how soone thou maist meet with it, therefore say not, it is farre off;
thou Knowest not how soon thou Mayest meet with it, Therefore say not, it is Far off;
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(29) sermon (DIV1)
978
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but thinke with thy selfe, goe sit alone, but a little time together, and then think with thy selfe I must die;
but think with thy self, go fit alone, but a little time together, and then think with thy self I must die;
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(29) sermon (DIV1)
978
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it is appointed to mee as to all men once to dye:
it is appointed to me as to all men once to die:
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(29) sermon (DIV1)
978
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Consider, if a man might dye twice or thrice, perhaps he would be ready, he would be prepared;
Consider, if a man might die twice or thrice, perhaps he would be ready, he would be prepared;
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(29) sermon (DIV1)
978
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but consider thou must dye but once, if thou be not prepared, there is not a second oportunity:
but Consider thou must die but once, if thou be not prepared, there is not a second opportunity:
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978
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and then consider thy soule is immortall in another place, it must live for ever.
and then Consider thy soul is immortal in Another place, it must live for ever.
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978
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And then remember Christ saith, thou shalt have life, if thou take him, thou shalt live for ever:
And then Remember christ Says, thou shalt have life, if thou take him, thou shalt live for ever:
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(29) sermon (DIV1)
978
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then thou wilt finde it an exceeding blessing worth the having, it is that that may wooe you and win you to come in and take Christ, to love him,
then thou wilt find it an exceeding blessing worth the having, it is that that may woo you and win you to come in and take christ, to love him,
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(29) sermon (DIV1)
978
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and to serve him, and to obey him; certainly if you will not now be moved with it, yet when death shall come,
and to serve him, and to obey him; Certainly if you will not now be moved with it, yet when death shall come,
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(29) sermon (DIV1)
978
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then you shall finde that beyond all the treasure, to have that white-stone with a new name in it:
then you shall find that beyond all the treasure, to have that whitestone with a new name in it:
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(29) sermon (DIV1)
978
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that stone was a signe of absolution that a man was quitted, that his sins are forgiven, that he hath interest in Christ and eternity, that eternall life is for him in heaven;
that stone was a Signen of absolution that a man was quit, that his Sins Are forgiven, that he hath Interest in christ and eternity, that Eternal life is for him in heaven;
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(29) sermon (DIV1)
978
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this is the first motive to win you to Christ.
this is the First motive to win you to christ.
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Secondly, if you will come into him, you shall have all your debts payd, you shall bee under cover, that is, you shall have all your sins forgiven, that when the creditors come with an arrest, with a judgement and execution, you may be able to say;
Secondly, if you will come into him, you shall have all your debts paid, you shall be under cover, that is, you shall have all your Sins forgiven, that when the creditors come with an arrest, with a judgement and execution, you may be able to say;
ord, cs pn22 vmb vvi p-acp pno31, pn22 vmb vhi d po22 n2 vvn, pn22 vmb vbi p-acp n1, cst vbz, pn22 vmb vhi d po22 n2 vvn, cst c-crq dt n2 vvb p-acp dt n1, p-acp dt n1 cc n1, pn22 vmb vbi j pc-acp vvi;
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no, they are none of my debts, goe to my husband, hee must pay them and not I:
no, they Are none of my debts, go to my husband, he must pay them and not I:
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I say, when you have Christ when Satan shall come, and when sin shall come, you may put them over to Christ;
I say, when you have christ when Satan shall come, and when since shall come, you may put them over to christ;
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(29) sermon (DIV1)
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for now you are his and he is yours, he hath taken our debts on him:
for now you Are his and he is yours, he hath taken our debts on him:
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(29) sermon (DIV1)
979
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is this a small thing? Psal. 32.1. saith David, Blessed is the man whose sinnes are forgiven, and whose iniquities are covered:
is this a small thing? Psalm 32.1. Says David, Blessed is the man whose Sins Are forgiven, and whose iniquities Are covered:
vbz d dt j n1? np1 crd. vvz np1, vvn vbz dt n1 rg-crq n2 vbr vvn, cc rg-crq n2 vbr vvn:
(29) sermon (DIV1)
979
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marke, Blessed is the man whose sins are forgiven.
mark, Blessed is the man whose Sins Are forgiven.
vvb, vvn vbz dt n1 rg-crq n2 vbr vvn.
(29) sermon (DIV1)
979
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7301
Perhaps if one of us should seeke a happy man, we would say, that he is a happy man that lives in health and in wealth, in credit and abundance of all things:
Perhaps if one of us should seek a happy man, we would say, that he is a happy man that lives in health and in wealth, in credit and abundance of all things:
av cs pi pp-f pno12 vmd vvi dt j n1, pns12 vmd vvi, cst pns31 vbz dt j n1 cst vvz p-acp n1 cc p-acp n1, p-acp n1 cc n1 pp-f d n2:
(29) sermon (DIV1)
979
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he that hath the favour of Princes, hee that hath some notable excellencie to make him famous among men, some such thing wee take for happinesse:
he that hath the favour of Princes, he that hath Some notable excellency to make him famous among men, Some such thing we take for happiness:
pns31 cst vhz dt n1 pp-f n2, pns31 cst vhz d j n1 pc-acp vvi pno31 j p-acp n2, d d n1 pns12 vvi p-acp n1:
(29) sermon (DIV1)
979
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7303
But when David comes to looke through the world, and all the felicity in it: oh saith David, Hee is a happy man that his sinnes are forgiven!
But when David comes to look through the world, and all the felicity in it: o Says David, He is a happy man that his Sins Are forgiven!
cc-acp c-crq np1 vvz pc-acp vvi p-acp dt n1, cc d dt n1 p-acp pn31: uh vvz np1, pns31 vbz dt j n1 cst po31 n2 vbr vvn!
(29) sermon (DIV1)
979
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7304
And there is good reason for it, because when our sin is forgiven, wee are reconciled to God,
And there is good reason for it, Because when our since is forgiven, we Are reconciled to God,
cc pc-acp vbz j n1 p-acp pn31, c-acp c-crq po12 n1 vbz vvn, pns12 vbr vvn p-acp np1,
(29) sermon (DIV1)
979
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7305
and God onely can make man happy.
and God only can make man happy.
cc np1 av-j vmb vvi n1 j.
(29) sermon (DIV1)
979
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7306
For wherein doth happinesse consist, but in a freedome from all evill, and in enjoying of all good, you know this is happinesse:
For wherein does happiness consist, but in a freedom from all evil, and in enjoying of all good, you know this is happiness:
p-acp c-crq vdz n1 vvi, cc-acp p-acp dt n1 p-acp d n-jn, cc p-acp vvg pp-f d j, pn22 vvb d vbz n1:
(29) sermon (DIV1)
979
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7307
Now sin, is it not the first linke in the chaine of ills? As the under-wheeles in a Clocke or Watch depends upon the first,
Now since, is it not the First link in the chain of ills? As the under-wheels in a Clock or Watch depends upon the First,
av n1, vbz pn31 xx dt ord n1 p-acp dt n1 pp-f n2-jn? p-acp dt n2 p-acp dt n1 cc n1 vvz p-acp dt ord,
(29) sermon (DIV1)
979
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7308
so all miseries depend upon sin, as the Master-ill of all;
so all misery's depend upon since, as the Master-ill of all;
av d n2 vvb p-acp n1, c-acp dt j pp-f d;
(29) sermon (DIV1)
979
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7309
take away that and all the wheeles stand still, they move not a jot to doe us the least hurt:
take away that and all the wheels stand still, they move not a jot to do us the least hurt:
vvb av d cc d dt n2 vvb av, pns32 vvb xx dt n1 pc-acp vdi pno12 dt ds n1:
(29) sermon (DIV1)
979
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7310
take away sin, take away all; this ill in sin is a bar, and stops from us all good things;
take away since, take away all; this ill in since is a bar, and stops from us all good things;
vvb av n1, vvb av av-d; d n-jn p-acp n1 vbz dt n1, cc vvz p-acp pno12 d j n2;
(29) sermon (DIV1)
979
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7311
take away sin, and you shall enjoy all that in abundance that your hearts can desire:
take away since, and you shall enjoy all that in abundance that your hearts can desire:
vvb av n1, cc pn22 vmb vvi d cst p-acp n1 cst po22 n2 vmb vvi:
(29) sermon (DIV1)
979
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7312
If you have not your sinnes forgiven, what will it availe? If you come to a Prisoner and tell him, you shall have the best Lodging, you shall have a Pallace, you shall have Orchards,
If you have not your Sins forgiven, what will it avail? If you come to a Prisoner and tell him, you shall have the best Lodging, you shall have a Palace, you shall have Orchards,
cs pn22 vhb xx po22 n2 vvn, q-crq vmb pn31 vvi? cs pn22 vvb p-acp dt n1 cc vvi pno31, pn22 vmb vhi dt js n1, pn22 vmb vhi dt n1, pn22 vmb vhi n2,
(29) sermon (DIV1)
979
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7313
and Gardens to walke in, you shall have Gold and Silver, as much as you will desire, you shall have honour put upon you:
and Gardens to walk in, you shall have Gold and Silver, as much as you will desire, you shall have honour put upon you:
cc n2 pc-acp vvi p-acp, pn22 vmb vhi n1 cc n1, c-acp d c-acp pn22 vmb vvi, pn22 vmb vhi n1 vvn p-acp pn22:
(29) sermon (DIV1)
979
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7314
would not he answer? Alas, what would all this availe without a pardon? So I say to men, that magnifie the things of this world so much,
would not he answer? Alas, what would all this avail without a pardon? So I say to men, that magnify the things of this world so much,
vmd xx pns31 vvi? np1, q-crq vmd d d vvi p-acp dt n1? av pns11 vvb p-acp n2, cst vvb dt n2 pp-f d n1 av av-d,
(29) sermon (DIV1)
979
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7315
and remission of sins they thinke not of;
and remission of Sins they think not of;
cc n1 pp-f n2 pns32 vvb xx pp-f;
(29) sermon (DIV1)
979
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7316
I say, what is all this, will it availe without a pardon? No, therefore this is a great motive to bring us into Christ, that our sins may be forgiven.
I say, what is all this, will it avail without a pardon? No, Therefore this is a great motive to bring us into christ, that our Sins may be forgiven.
pns11 vvb, r-crq vbz d d, vmb pn31 vvi p-acp dt n1? uh-dx, av d vbz dt j n1 pc-acp vvi pno12 p-acp np1, cst po12 n2 vmb vbi vvn.
(29) sermon (DIV1)
979
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7317
Therefore that great promise went of the Messiah, that when he should come into the world, he should save his people from their sins:
Therefore that great promise went of the Messiah, that when he should come into the world, he should save his people from their Sins:
av cst j n1 vvd pp-f dt np1, cst c-crq pns31 vmd vvi p-acp dt n1, pns31 vmd vvi po31 n1 p-acp po32 n2:
(29) sermon (DIV1)
979
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7318
and this is a mercy, which though you may slight now in health and strength,
and this is a mercy, which though you may slight now in health and strength,
cc d vbz dt n1, r-crq cs pn22 vmb vvi av p-acp n1 cc n1,
(29) sermon (DIV1)
979
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7319
yet when the times come that God shall charge sinne upon your consciences, that they feele the weight and burthen of it, you shall finde no mercy like to this, that you may come to have your sinnes forgiven;
yet when the times come that God shall charge sin upon your Consciences, that they feel the weight and burden of it, you shall find no mercy like to this, that you may come to have your Sins forgiven;
av c-crq dt n2 vvb cst np1 vmb vvi n1 p-acp po22 n2, cst pns32 vvb dt n1 cc n1 pp-f pn31, pn22 vmb vvi dx n1 av-j p-acp d, cst pn22 vmb vvi pc-acp vhi po22 n2 vvn;
(29) sermon (DIV1)
979
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7320
then he that bringeth the glad tydings of peace, his feet will be beautifull: the thing is the same if wee had hearts to consider of it:
then he that brings the glad tidings of peace, his feet will be beautiful: the thing is the same if we had hearts to Consider of it:
av pns31 cst vvz dt j n2 pp-f n1, po31 n2 vmb vbi j: dt n1 vbz dt d cs pns12 vhd n2 pc-acp vvi pp-f pn31:
(29) sermon (DIV1)
979
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7321
if we were poore in spirit, if we knew what sinne were, if wee had ever felt the bitternesse of Satans yoke, that wee were weary of it, wee would come in and reckon it a great matter, to have our sins forgiven: this is the second:
if we were poor in Spirit, if we knew what sin were, if we had ever felt the bitterness of Satan yoke, that we were weary of it, we would come in and reckon it a great matter, to have our Sins forgiven: this is the second:
cs pns12 vbdr j p-acp n1, cs pns12 vvd r-crq n1 vbdr, cs pns12 vhd av vvn dt n1 pp-f npg1 n1, cst pns12 vbdr j pp-f pn31, pns12 vmd vvi p-acp cc vvi pn31 dt j n1, pc-acp vhi po12 n2 vvn: d vbz dt ord:
(29) sermon (DIV1)
979
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I shall prosecute the rest at some other time. The end of the Second Sermon.
I shall prosecute the rest At Some other time. The end of the Second Sermon.
pns11 vmb vvi dt n1 p-acp d j-jn n1. dt n1 pp-f dt ord n1.
(29) sermon (DIV1)
979
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7323
THE CUPPE OF BLESSING: DELIVERED IN THREE Sermons, upon 1 Cor. 10.6. The Third SERMON. 1 CORINTH. 10.16.
THE CUP OF BLESSING: DELIVERED IN THREE Sermons, upon 1 Cor. 10.6. The Third SERMON. 1 CORINTH. 10.16.
dt n1 pp-f n1: vvn p-acp crd n2, p-acp crd np1 crd. dt ord n1. crd np1. crd.
(30) sermon (DIV1)
979
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7324
The Cup of blessing, that we blesse, is it not the Communion of the bloud of Christ? The bread that we breake, is it not the Communion of the body of Christ?
The Cup of blessing, that we bless, is it not the Communion of the blood of christ? The bred that we break, is it not the Communion of the body of christ?
dt n1 pp-f n1, cst pns12 vvb, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1? dt n1 cst pns12 vvb, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1?
(30) sermon (DIV1)
980
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7325
THE point you know we have delivered out of these words, is this, That in the Sacrament, there is a true reall Communication,
THE point you know we have Delivered out of these words, is this, That in the Sacrament, there is a true real Communication,
dt n1 pn22 vvb pns12 vhb vvn av pp-f d n2, vbz d, cst p-acp dt n1, pc-acp vbz dt j j n1,
(30) sermon (DIV1)
981
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7326
or giving, or offering of Iesus Chri•t; of his body, and of his bloud, to all worthy receivers:
or giving, or offering of Iesus Chri•t; of his body, and of his blood, to all worthy Receivers:
cc vvg, cc vvg pp-f np1 vvd; pp-f po31 n1, cc pp-f po31 n1, p-acp d j n2:
(30) sermon (DIV1)
981
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7327
Wee have shewed you the difference, betweene the Papists and us in this point. They will have here, a reall corporall presence of Christ. We say, it is true;
we have showed you the difference, between the Papists and us in this point. They will have Here, a real corporal presence of christ. We say, it is true;
pns12 vhb vvn pn22 dt n1, p-acp dt njp2 cc pno12 p-acp d n1. pns32 vmb vhi av, dt j j n1 pp-f np1. pns12 vvb, pn31 vbz j;
(30) sermon (DIV1)
981
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7328
but it is Spirituall, but it is Mysticall, but it is Sacramentall. We have shewed you the reasons, by which wee refelde that opinion of theirs;
but it is Spiritual, but it is Mystical, but it is Sacramental. We have showed you the Reasons, by which we refelde that opinion of theirs;
cc-acp pn31 vbz j, cc-acp pn31 vbz j, cc-acp pn31 vbz j. pns12 vhb vvn pn22 dt n2, p-acp r-crq pns12 vvb d n1 pp-f png32;
(30) sermon (DIV1)
983
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7329
That there is no necessity, neither in regard of the thing, nor in regard of the words;
That there is no necessity, neither in regard of the thing, nor in regard of the words;
cst pc-acp vbz dx n1, av-dx p-acp n1 pp-f dt n1, ccx p-acp n1 pp-f dt n2;
(30) sermon (DIV1)
984
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7330
and if there be no necessity we may not grant it: other reasons we shewed the last day;
and if there be no necessity we may not grant it: other Reasons we showed the last day;
cc cs pc-acp vbb dx n1 pns12 vmb xx vvi pn31: n-jn n2 pns12 vvd dt ord n1;
(30) sermon (DIV1)
984
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but not to stand to repeate them.
but not to stand to repeat them.
cc-acp xx pc-acp vvi pc-acp vvi pno32.
(30) sermon (DIV1)
984
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7332
The last day, (because they stand so much on Fathers) in this point, we shewed you the opinion of divers of them:
The last day, (Because they stand so much on Father's) in this point, we showed you the opinion of diverse of them:
dt ord n1, (c-acp pns32 vvb av av-d p-acp n2) p-acp d n1, pns12 vvd pn22 dt n1 pp-f j pp-f pno32:
(30) sermon (DIV1)
985
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7333
Of Origen, or Athanatius, Ambrose, Tertullian, Augustine, and the rest.
Of Origen, or Athanasius, Ambrose, Tertullian, Augustine, and the rest.
pp-f np1, cc np1, np1, np1, np1, cc dt n1.
(30) sermon (DIV1)
985
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7334
To that wee will adde but this, to cleare that point con•erning the opinions of the Fathers.
To that we will add but this, to clear that point con•erning the opinions of the Father's.
p-acp cst pns12 vmb vvi p-acp d, pc-acp vvi d n1 vvg dt n2 pp-f dt n2.
(30) sermon (DIV1)
985
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7335
You shall finde that Ireneus that lived within seventy yeares after the death of Saint Iohn, is cleare in this point;
You shall find that Irenaeus that lived within seventy Years After the death of Saint John, is clear in this point;
pn22 vmb vvi d np1 cst vvd p-acp crd n2 p-acp dt n1 pp-f n1 np1, vbz j p-acp d n1;
(30) sermon (DIV1)
985
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7336
That the Bread and Wine, are but Sacraments and Figures of the body and bloud of Christ:
That the Bred and Wine, Are but Sacraments and Figures of the body and blood of christ:
cst dt n1 cc n1, vbr cc-acp n2 cc n2 pp-f dt n1 cc n1 pp-f np1:
(30) sermon (DIV1)
985
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after him thirty yeares, lived Clemens Alexandrinus, Tertullian and Origen, for they lived much about a time.
After him thirty Years, lived Clemens Alexandrian, Tertullian and Origen, for they lived much about a time.
p-acp pno31 crd n2, vvd np1 np1, np1 cc np1, c-acp pns32 vvd av-d p-acp dt n1.
(30) sermon (DIV1)
985
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7338
Origen was the Scholer of Clemens Alexandrinus ; these do as evidently explaine it, as any of our Divines, though not so distinctly, Origen was the Scholar of Clemens Alexandrian; these do as evidently explain it, as any of our Divines, though not so distinctly,
np1 vbds dt n1 pp-f np1 np1; d vdb c-acp av-j vvi pn31, c-acp d pp-f po12 n2-jn, cs xx av av-j,
(30) sermon (DIV1)
986
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7339
because the controversie was not then moved:
Because the controversy was not then moved:
c-acp dt n1 vbds xx av vvn:
(30) sermon (DIV1)
986
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7340
and therfore you must not expect so full and so cleare and distinct expressions, as you have in these times,
and Therefore you must not expect so full and so clear and distinct expressions, as you have in these times,
cc av pn22 vmb xx vvi av j cc av j cc j n2, c-acp pn22 vhb p-acp d n2,
(30) sermon (DIV1)
986
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7341
when wee have more occasion to doe it. I will not trouble you with Citation, lest I spend time too much:
when we have more occasion to do it. I will not trouble you with Citante, lest I spend time too much:
c-crq pns12 vhb dc n1 pc-acp vdi pn31. pns11 vmb xx vvi pn22 p-acp n1, cs pns11 vvb n1 av av-d:
(30) sermon (DIV1)
986
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7342
but you shall finde it so in them.
but you shall find it so in them.
cc-acp pn22 vmb vvi pn31 av p-acp pno32.
(30) sermon (DIV1)
986
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7343
After their time, Augustine expresseth it so fully, as that Calvin, or Beza, hath not done it more clearely,
After their time, Augustine Expresses it so Fully, as that calvin, or Beza, hath not done it more clearly,
p-acp po32 n1, np1 vvz pn31 av av-j, c-acp d np1, cc np1, vhz xx vdn pn31 av-dc av-j,
(30) sermon (DIV1)
986
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7344
as I shewed by some Allegations out of him the last day.
as I showed by Some Allegations out of him the last day.
c-acp pns11 vvd p-acp d n2 av pp-f pno31 dt ord n1.
(30) sermon (DIV1)
986
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7345
From his time I doe not finde, that this opinion of theirs had any footing in the Church, till the time of Damascens, that lived in the yeare, seven hundred thirty.
From his time I do not find, that this opinion of theirs had any footing in the Church, till the time of Damascens, that lived in the year, seven hundred thirty.
p-acp po31 n1 pns11 vdb xx vvi, cst d n1 pp-f png32 vhn d n-vvg p-acp dt n1, c-acp dt n1 pp-f np1, cst vvd p-acp dt n1, crd crd crd.
(30) sermon (DIV1)
986
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7346
He was the first that began in the Easterne Churches:
He was the First that began in the Eastern Churches:
pns31 vbds dt ord cst vvd p-acp dt j n2:
(30) sermon (DIV1)
986
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7347
this opinion of transubstantiation, Chrysostome hath sore hard speeches, but such as may well be interpreted;
this opinion of transubstantiation, Chrysostom hath soar hard Speeches, but such as may well be interpreted;
d n1 pp-f n1, np1 vhz av-j j n2, cc-acp d c-acp vmb av vbi vvn;
(30) sermon (DIV1)
986
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7348
if you looke on him in the tract of his writings, you shall see evidently, that hee never dreamed of any such reall presence as the Papists affirme.
if you look on him in the tract of his writings, you shall see evidently, that he never dreamed of any such real presence as the Papists affirm.
cs pn22 vvb p-acp pno31 p-acp dt n1 pp-f po31 n2, pn22 vmb vvi av-j, cst pns31 av-x vvd pp-f d d j n1 p-acp dt njp2 vvb.
(30) sermon (DIV1)
986
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7349
But I say, Damascene was the first that set this false opinion abroach in the Easterne Churches, in the Greeke Churches about a hundred years after.
But I say, Damascene was the First that Set this false opinion abroach in the Eastern Churches, in the Greek Churches about a hundred Years After.
p-acp pns11 vvb, j vbds dt ord cst vvd d j n1 av p-acp dt j n2, p-acp dt jp n2 p-acp dt crd n2 a-acp.
(30) sermon (DIV1)
986
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7350
In the Western Churches, in Italy, and those parts, it began a little to bee set on foot, in the time of Carolus Calvus Emperour;
In the Western Churches, in Italy, and those parts, it began a little to be Set on foot, in the time of Carolus Calvus Emperor;
p-acp dt j n2, p-acp np1, cc d n2, pn31 vvd dt j pc-acp vbi vvn p-acp n1, p-acp dt n1 pp-f np1 np1 n1;
(30) sermon (DIV1)
986
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7351
who being troubled with that controversie set Bertram a work, a Presbyter, a learned man, one of the most learned of those times;
who being troubled with that controversy Set Bertram a work, a Presbyter, a learned man, one of the most learned of those times;
r-crq vbg vvn p-acp d n1 vvn np1 dt n1, dt n1, dt j n1, crd pp-f dt av-ds j pp-f d n2;
(30) sermon (DIV1)
986
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7352
and desired him to expresse his opinion in that point:
and desired him to express his opinion in that point:
cc vvd pno31 pc-acp vvi po31 n1 p-acp d n1:
(30) sermon (DIV1)
986
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7353
Hee writ a learned booke of it, and so the controversie continued in good state and condition, till two hundred yeares after,
He writ a learned book of it, and so the controversy continued in good state and condition, till two hundred Years After,
pns31 vvd dt j n1 pp-f pn31, cc av dt n1 vvd p-acp j n1 cc n1, c-acp crd crd n2 a-acp,
(30) sermon (DIV1)
986
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7354
or lesse, betweene one, and two hundred.
or less, between one, and two hundred.
cc av-dc, p-acp crd, cc crd crd.
(30) sermon (DIV1)
986
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7355
And the first man that began to infuse this poyson into the Church, was one Lanfranke, Arch-Bishop of Canterbury in England:
And the First man that began to infuse this poison into the Church, was one Franklin, Arch-Bishop of Canterbury in England:
cc dt ord n1 cst vvd pc-acp vvi d n1 p-acp dt n1, vbds crd vvd, n1 pp-f np1 p-acp np1:
(30) sermon (DIV1)
986
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7356
a man learned, but very pernitious to the Church. After his time, the opinion began to bee somewhat hot:
a man learned, but very pernicious to the Church. After his time, the opinion began to be somewhat hight:
dt n1 j, cc-acp av j p-acp dt n1. p-acp po31 n1, dt n1 vvd pc-acp vbi av j:
(30) sermon (DIV1)
986
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7357
and then Beringarius writ against it; who upon his condemnation retracted it, but before his death repented the retraction;
and then Beringarius writ against it; who upon his condemnation retracted it, but before his death repented the retraction;
cc av np1 vvn p-acp pn31; r-crq p-acp po31 n1 vvd pn31, cc-acp p-acp po31 n1 vvd dt n1;
(30) sermon (DIV1)
986
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7358
and upon writing his retractation, it beganne to bee put upon men by necessity, by the Pope:
and upon writing his retractation, it began to be put upon men by necessity, by the Pope:
cc p-acp vvg po31 n1, pn31 vvd pc-acp vbi vvn p-acp n2 p-acp n1, p-acp dt n1:
(30) sermon (DIV1)
986
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7359
which was done in the time of Bernard, foure hundred yeares since.
which was done in the time of Bernard, foure hundred Years since.
r-crq vbds vdn p-acp dt n1 pp-f np1, crd crd n2 a-acp.
(30) sermon (DIV1)
986
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7360
I have done this, that those may bee satisfied, that are not satisfied with the Scriptures,
I have done this, that those may be satisfied, that Are not satisfied with the Scriptures,
pns11 vhb vdn d, cst d vmb vbi vvn, cst vbr xx vvn p-acp dt n2,
(30) sermon (DIV1)
986
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7361
and with the reasons that were brought, but would know the opinion of the Fathers. To stand to cite all the particulars were a vaine worke: So much for that.
and with the Reasons that were brought, but would know the opinion of the Father's. To stand to Cite all the particulars were a vain work: So much for that.
cc p-acp dt n2 cst vbdr vvn, cc-acp vmd vvi dt n1 pp-f dt n2. p-acp vvi pc-acp vvi d dt n2-j vbdr av j n1: av av-d c-acp d.
(30) sermon (DIV1)
986
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7362
After we shewed the falsenesse of their opinion; we shewed in what manner Christ is communicated to us in the Sacrament:
After we showed the falseness of their opinion; we showed in what manner christ is communicated to us in the Sacrament:
c-acp pns12 vvd dt n1 pp-f po32 n1; pns12 vvd p-acp r-crq n1 np1 vbz vvn p-acp pno12 p-acp dt n1:
(30) sermon (DIV1)
987
Image 321
7363
Not to stand to repeate it.
Not to stand to repeat it.
xx pc-acp vvi pc-acp vvi pn31.
(30) sermon (DIV1)
987
Image 321
7364
Wee are now to come to those other particular blessings or comforts which we have in Christ, which should invite us to come in and take him.
we Are now to come to those other particular blessings or comforts which we have in christ, which should invite us to come in and take him.
pns12 vbr av pc-acp vvi p-acp d j-jn j n2 cc n2 r-crq pns12 vhb p-acp np1, r-crq vmd vvi pno12 pc-acp vvi p-acp cc vvi pno31.
(30) sermon (DIV1)
987
Image 321
7365
The next therefore is this, you have it in Matth. 11.30. Come to me, saith he, all ye that are weary and heavy laden, and I will ease you ;
The next Therefore is this, you have it in Matthew 11.30. Come to me, Says he, all you that Are weary and heavy laden, and I will ease you;
dt ord av vbz d, pn22 vhb pn31 p-acp np1 crd. vvb p-acp pno11, vvz pns31, d pn22 cst vbr j cc j vvn, cc pns11 vmb vvi pn22;
(30) sermon (DIV1)
988
Image 321
7366
you shall finde rest to your soules:
you shall find rest to your Souls:
pn22 vmb vvi n1 p-acp po22 n2:
(30) sermon (DIV1)
988
Image 321
7367
that you shall have to invite you, if you will come in and take Christ, you shall finde rest to your soules:
that you shall have to invite you, if you will come in and take christ, you shall find rest to your Souls:
cst pn22 vmb vhi pc-acp vvi pn22, cs pn22 vmb vvi p-acp cc vvi np1, pn22 vmb vvi n1 p-acp po22 n2:
(30) sermon (DIV1)
988
Image 321
7368
that is, looke what the haven is to a Seafaring weather-beaten man;
that is, look what the Haven is to a Seafaring Weather-beaten man;
d vbz, vvb r-crq dt n1 vbz p-acp dt j j n1;
(30) sermon (DIV1)
988
Image 321
7369
looke what a coole refreshing shade is, to a man that is scorched with the heate of the Sunne;
look what a cool refreshing shade is, to a man that is scorched with the heat of the Sun;
vvb r-crq dt j j-vvg n1 vbz, p-acp dt n1 cst vbz vvn p-acp dt n1 pp-f dt n1;
(30) sermon (DIV1)
988
Image 321
7370
looke what a cover is to a man that is beaten with the storme to the shore, such is Christ to those that come in and take him:
look what a cover is to a man that is beaten with the storm to the shore, such is christ to those that come in and take him:
vvb r-crq dt n1 vbz p-acp dt n1 cst vbz vvn p-acp dt n1 p-acp dt n1, d vbz np1 p-acp d cst vvb p-acp cc vvi pno31:
(30) sermon (DIV1)
988
Image 321
7371
And therefore that we may know what this rest is, which you shall finde if you come into Christ.
And Therefore that we may know what this rest is, which you shall find if you come into christ.
cc av cst pns12 vmb vvi r-crq d n1 vbz, r-crq pn22 vmb vvi cs pn22 vvb p-acp np1.
(30) sermon (DIV1)
988
Image 321
7372
Let us finde out what this wearinesse is. Now in sinne you shall finde this wearinesse.
Let us find out what this weariness is. Now in sin you shall find this weariness.
vvb pno12 vvi av q-crq d n1 vbz. av p-acp n1 pn22 vmb vvi d n1.
(30) sermon (DIV1)
988
Image 321
7373
First, there is a wearinesse in the service of sinne, there is no bondage to the bondage of tyrannous lusts, they are hard masters, they set you to hard taskes;
First, there is a weariness in the service of sin, there is no bondage to the bondage of tyrannous Lustiest, they Are hard Masters, they Set you to hard tasks;
ord, pc-acp vbz dt n1 p-acp dt n1 pp-f n1, a-acp vbz dx n1 p-acp dt n1 pp-f j n2, pns32 vbr j n2, pns32 vvb pn22 p-acp j n2;
(30) sermon (DIV1)
990
Image 321
7374
if they say goe, you must goe; if they say come, you must come. Christ sets you at liberty from this bondage, by mortifying of sinne, and killing it,
if they say go, you must go; if they say come, you must come. christ sets you At liberty from this bondage, by mortifying of sin, and killing it,
cs pns32 vvb vvi, pn22 vmb vvi; cs pns32 vvb vvn, pn22 vmb vvi. np1 vvz pn22 p-acp n1 p-acp d n1, p-acp vvg pp-f n1, cc vvg pn31,
(30) sermon (DIV1)
990
Image 321
7375
as Moses did the Aegyptian, that strove with the Hebrew, which is a deliverance farre exceeding that out of the bondage of Aegypt, which was so much magnified,
as Moses did the Egyptian, that strove with the Hebrew, which is a deliverance Far exceeding that out of the bondage of Egypt, which was so much magnified,
c-acp np1 vdd dt jp, cst vvd p-acp dt njp, r-crq vbz dt n1 av-j vvg cst av pp-f dt n1 pp-f np1, r-crq vbds av av-d vvn,
(30) sermon (DIV1)
991
Image 321
7376
as much as the substance exceeds the shadow. This is one kinde of rest you shall have by Christ;
as much as the substance exceeds the shadow. This is one kind of rest you shall have by christ;
c-acp d c-acp dt n1 vvz dt n1. d vbz pi j pp-f n1 pn22 vmb vhi p-acp np1;
(30) sermon (DIV1)
991
Image 321
7377
you shall be delivered from the bondage of sinne. you shall be Delivered from the bondage of sin.
pn22 vmb vbi vvn p-acp dt n1 pp-f n1.
(30) sermon (DIV1)
992
Image 321
7378
Againe, there is a wearinesse in the guilt of sinne committed, which haunts us like furies,
Again, there is a weariness in the guilt of sin committed, which haunts us like furies,
av, pc-acp vbz dt n1 p-acp dt n1 pp-f n1 vvn, r-crq vvz pno12 av-j n2,
(30) sermon (DIV1)
993
Image 321
7379
and ever and anon gives secret whippes, secret twinges to the soule;
and ever and anon gives secret whips, secret twings to the soul;
cc av cc av vvz j-jn n2, j-jn n2 p-acp dt n1;
(30) sermon (DIV1)
993
Image 321
7380
from this Christ delivers us, For being justified by faith, we have peace with God, Rom. 5.1. That is, the conscience is calmed, it is quiet, which before was full of horrour and vexation.
from this christ delivers us, For being justified by faith, we have peace with God, Rom. 5.1. That is, the conscience is calmed, it is quiet, which before was full of horror and vexation.
p-acp d np1 vvz pno12, p-acp vbg vvn p-acp n1, pns12 vhb n1 p-acp np1, np1 crd. cst vbz, dt n1 vbz vvn, pn31 vbz j-jn, r-crq a-acp vbds j pp-f n1 cc n1.
(30) sermon (DIV1)
993
Image 321
7381
Againe, there is a wearinesse in the fruits of sinne, the losses, the crosses, the sicknesse, the imprisonment, disgrace; Again, there is a weariness in the fruits of sin, the losses, the Crosses, the sickness, the imprisonment, disgrace;
av, pc-acp vbz dt n1 p-acp dt n2 pp-f n1, dt n2, dt n2, dt n1, dt n1, n1;
(30) sermon (DIV1)
994
Image 321
7382
all which are but the fruits of sinne:
all which Are but the fruits of sin:
d r-crq vbr p-acp dt n2 pp-f n1:
(30) sermon (DIV1)
994
Image 321
7383
There is a wearinesse in these, and from all these Christ delivers us, partly in freeing us from many of these, that otherwise we should have felt;
There is a weariness in these, and from all these christ delivers us, partly in freeing us from many of these, that otherwise we should have felt;
pc-acp vbz dt n1 p-acp d, cc p-acp d d np1 vvz pno12, av p-acp vvg pno12 p-acp d pp-f d, cst av pns12 vmd vhi vvn;
(30) sermon (DIV1)
994
Image 321
7384
and partly in taking away the venome and sting from those we doe feele:
and partly in taking away the venom and sting from those we do feel:
cc av p-acp vvg av dt n1 cc n1 p-acp d pns12 vdb vvi:
(30) sermon (DIV1)
994
Image 321
7385
For that which is said of Death, Oh death where is thy victory, &c. The sting of death is sinne, it may be said of every calamitie.
For that which is said of Death, O death where is thy victory, etc. The sting of death is sin, it may be said of every calamity.
c-acp d r-crq vbz vvn pp-f n1, uh n1 q-crq vbz po21 n1, av dt n1 pp-f n1 vbz n1, pn31 vmb vbi vvn pp-f d n1.
(30) sermon (DIV1)
994
Image 321
7386
The sting of imprisonment, the sting of sicknesse, the sting of disgrace, the sting of all misery is sinne.
The sting of imprisonment, the sting of sickness, the sting of disgrace, the sting of all misery is sin.
dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f d n1 vbz n1.
(30) sermon (DIV1)
994
Image 321
7387
What is the Adder when the sting is away; So what are all these, when sinne is removed. What is the Adder when the sting is away; So what Are all these, when sin is removed.
q-crq vbz dt n1 c-crq dt n1 vbz av; av q-crq vbr d d, c-crq n1 vbz vvn.
(30) sermon (DIV1)
995
Image 321
7388
You know what they were to Paul, what he endured, how many prisons he went thorow,
You know what they were to Paul, what he endured, how many prisons he went thorough,
pn22 vvb r-crq pns32 vbdr p-acp np1, r-crq pns31 vvd, c-crq d n2 pns31 vvd p-acp,
(30) sermon (DIV1)
996
Image 321
7389
how oft he was whipped, how oft he was stoned, how many things he suffered;
how oft he was whipped, how oft he was stoned, how many things he suffered;
c-crq av pns31 vbds vvn, c-crq av pns31 vbds vvn, c-crq d n2 pns31 vvd;
(30) sermon (DIV1)
996
Image 321
7390
you have a catalogue of them, ten or eleven, and yet all was nothing to him;
you have a catalogue of them, ten or eleven, and yet all was nothing to him;
pn22 vhb dt n1 pp-f pno32, crd cc crd, cc av d vbds pix p-acp pno31;
(30) sermon (DIV1)
996
Image 321
7391
he was happier in these than Nero was in his Palace: But what, should I give you an instance,
he was Happier in these than Nero was in his Palace: But what, should I give you an instance,
pns31 vbds jc p-acp d cs np1 vbds p-acp po31 n1: cc-acp q-crq, vmd pns11 vvi pn22 dt n1,
(30) sermon (DIV1)
996
Image 321
7392
Take Adam in Paradice, when he was in Paradice, yet when he had but the sting of conscience, you know he was filled with horrour.
Take Adam in Paradise, when he was in Paradise, yet when he had but the sting of conscience, you know he was filled with horror.
vvb np1 p-acp n1, c-crq pns31 vbds p-acp n1, av c-crq pns31 vhd p-acp dt n1 pp-f n1, pn22 vvb pns31 vbds vvn p-acp n1.
(30) sermon (DIV1)
997
Image 321
7393
Paul againe, when he was sore whipped in the day, and his feet were fast in the stocks,Paul again, when he was soar whipped in the day, and his feet were fast in the stocks,
np1 av, c-crq pns31 vbds av-j vvn p-acp dt n1, cc po31 n2 vbdr av-j p-acp dt n2,
(30) sermon (DIV1)
998
Image 321
7394
and the sting of sinne was tooke away, and he enjoyed a good conscience; Silas and he sung that the Prison rung of them:
and the sting of sin was took away, and he enjoyed a good conscience; Silas and he sung that the Prison rung of them:
cc dt n1 pp-f n1 vbds vvd av, cc pns31 vvd dt j n1; np1 cc pns31 vvd cst dt n1 vvn pp-f pno32:
(30) sermon (DIV1)
998
Image 321
7395
I say, this condition you shall have in Christ, you shall be delivered from sinne, from the sting of sinne, from the fruit of sinne;
I say, this condition you shall have in christ, you shall be Delivered from sin, from the sting of sin, from the fruit of sin;
pns11 vvb, d n1 pn22 vmb vhi p-acp np1, pn22 vmb vbi vvn p-acp n1, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1;
(30) sermon (DIV1)
998
Image 321
7396
but besides this, as there is a wearinesse in the service of sinne, and a wearinesse in the guilt of sinne,
but beside this, as there is a weariness in the service of sin, and a weariness in the guilt of sin,
cc-acp p-acp d, c-acp pc-acp vbz dt n1 p-acp dt n1 pp-f n1, cc dt n1 p-acp dt n1 pp-f n1,
(30) sermon (DIV1)
998
Image 321
7397
and in the fruit of sinne. So yet there is more wearinesse.
and in the fruit of sin. So yet there is more weariness.
cc p-acp dt n1 pp-f n1. av av pc-acp vbz dc n1.
(30) sermon (DIV1)
998
Image 321
7398
There is a wearinesse in the habite of sin, (for sin is to the soule,
There is a weariness in the habit of since, (for since is to the soul,
pc-acp vbz dt n1 p-acp dt n1 pp-f n1, (p-acp n1 vbz p-acp dt n1,
(30) sermon (DIV1)
999
Image 321
7399
as sicknesse is to the body.)
as sickness is to the body.)
c-acp n1 vbz p-acp dt n1.)
(30) sermon (DIV1)
999
Image 321
7400
Now a man that is sicke is weary of every thing, he is weary of sitting, he is weary of lyving;
Now a man that is sick is weary of every thing, he is weary of sitting, he is weary of living;
av dt n1 cst vbz j vbz j pp-f d n1, pns31 vbz j pp-f vvg, pns31 vbz j pp-f vvg;
(30) sermon (DIV1)
1000
Image 321
7401
so the soule while sinne abounds in it, is weary of every thing; a man is weary of himselfe, he is weary of his owne company.
so the soul while sin abounds in it, is weary of every thing; a man is weary of himself, he is weary of his own company.
av dt n1 cs n1 vvz p-acp pn31, vbz j pp-f d n1; dt n1 vbz j pp-f px31, pns31 vbz j pp-f po31 d n1.
(30) sermon (DIV1)
1000
Image 321
7402
Now when Christ comes, he takes away this wearinesse, and gives grace, which is to the soule as health is to the body, that cures all the distempers and give ••st unto it,
Now when christ comes, he Takes away this weariness, and gives grace, which is to the soul as health is to the body, that cures all the distempers and give ••st unto it,
av c-crq np1 vvz, pns31 vvz av d n1, cc vvz n1, r-crq vbz p-acp dt n1 p-acp n1 vbz p-acp dt n1, cst vvz d dt n2 cc vvb n1 p-acp pn31,
(30) sermon (DIV1)
1001
Image 321
7403
but yet there is more than this.
but yet there is more than this.
cc-acp av pc-acp vbz dc cs d.
(30) sermon (DIV1)
1001
Image 321
7404
There is a wearinesse in all that sinne toucheth, in all the conditions of this life there is a wearinesse.
There is a weariness in all that sin touches, in all the conditions of this life there is a weariness.
pc-acp vbz dt n1 p-acp d cst n1 vvz, p-acp d dt n2 pp-f d n1 a-acp vbz dt n1.
(30) sermon (DIV1)
1002
Image 321
7405
A man is weary of solitarinesse, and he is weary of company, he is weary of businesse, he is weary of idlenesse, he is weary of high condition,
A man is weary of solitariness, and he is weary of company, he is weary of business, he is weary of idleness, he is weary of high condition,
dt n1 vbz j pp-f n1, cc pns31 vbz j pp-f n1, pns31 vbz j pp-f n1, pns31 vbz j pp-f n1, pns31 vbz j pp-f j n1,
(30) sermon (DIV1)
1003
Image 321
7406
for that is subject to Envie, as the wind is most boisterous upon the top of hils.
for that is Subject to Envy, as the wind is most boisterous upon the top of hills.
p-acp d vbz j-jn p-acp n1, c-acp dt n1 vbz av-ds j p-acp dt n1 pp-f n2.
(30) sermon (DIV1)
1003
Image 321
7407
And he is weary againe of low condition, for the valleyes are over-low, there a man is still subject to injuries, and to be trampled on;
And he is weary again of low condition, for the valleys Are over-low, there a man is still Subject to injuries, and to be trampled on;
cc pns31 vbz j av pp-f j n1, p-acp dt n2 vbr j, a-acp dt n1 vbz av j-jn p-acp n2, cc pc-acp vbi vvn a-acp;
(30) sermon (DIV1)
1003
Image 321
7408
that place us where you will, by reason of sinne it makes every condition weary to us.
that place us where you will, by reason of sin it makes every condition weary to us.
cst vvb pno12 c-crq pn22 vmb, p-acp n1 pp-f n1 pn31 vvz d n1 j p-acp pno12.
(30) sermon (DIV1)
1003
Image 321
7409
But Christ comes to take away this wearinesse, likewise by teaching us how to accommodate our selves to all conditions, by teaching us how to want,
But christ comes to take away this weariness, likewise by teaching us how to accommodate our selves to all conditions, by teaching us how to want,
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(30) sermon (DIV1)
1004
Image 321
7410
how to abound, how to bee well, how to be sicke, how to live, how to dye,
how to abound, how to be well, how to be sick, how to live, how to die,
c-crq pc-acp vvi, c-crq pc-acp vbi av, c-crq pc-acp vbi j, c-crq pc-acp vvi, c-crq pc-acp vvi,
(30) sermon (DIV1)
1004
Image 321
7411
and this he doth by giving wisdome; for folly will quarrell, at the best condition: wisdome makes the worst condition comfortable. This the Lord doth:
and this he does by giving Wisdom; for folly will quarrel, At the best condition: Wisdom makes the worst condition comfortable. This the Lord does:
cc d pns31 vdz p-acp vvg n1; p-acp n1 vmb vvi, p-acp dt js n1: n1 vvz dt js n1 j. d dt n1 vdz:
(30) sermon (DIV1)
1004
Image 321
7412
thus hee delivers you from the wearinesse of sinne:
thus he delivers you from the weariness of sin:
av pns31 vvz pn22 p-acp dt n1 pp-f n1:
(30) sermon (DIV1)
1004
Image 321
7413
this rest you shall have if you will take him, because when he comes into the soule, he casts out sinne, the cause of all these Tempests.
this rest you shall have if you will take him, Because when he comes into the soul, he Cast out sin, the cause of all these Tempests.
d n1 pn22 vmb vhi cs pn22 vmb vvi pno31, c-acp c-crq pns31 vvz p-acp dt n1, pns31 vvz av n1, dt n1 pp-f d d n2.
(30) sermon (DIV1)
1004
Image 321
7414
As Ionas when hee was cast out, you know then there was a calme: I say, such rest you shall have in Christ;
As Ionas when he was cast out, you know then there was a Cam: I say, such rest you shall have in christ;
p-acp np1 c-crq pns31 vbds vvn av, pn22 vvb av a-acp vbds dt j-jn: pns11 vvb, d n1 pn22 vmb vhi p-acp np1;
(30) sermon (DIV1)
1005
Image 321
7415
out of him, there is nothing but trouble, and disquiet, and restlessenesse:
out of him, there is nothing but trouble, and disquiet, and restlessenesse:
av pp-f pno31, pc-acp vbz pix p-acp n1, cc vvi, cc n1:
(30) sermon (DIV1)
1005
Image 321
7416
and this is the third benefit, that 〈 ◊ 〉 invite you to come in and take him.
and this is the third benefit, that 〈 ◊ 〉 invite you to come in and take him.
cc d vbz dt ord n1, cst 〈 sy 〉 vvi pn22 pc-acp vvi p-acp cc vvi pno31.
(30) sermon (DIV1)
1005
Image 321
7417
Come unto me you that are weary, and you shall finde ease, and rest to your soules.Come unto me you that Are weary, and you shall find ease, and rest to your Souls.
vvb p-acp pno11 pn22 cst vbr j, cc pn22 vmb vvi n1, cc n1 p-acp po22 n2.
(30) sermon (DIV1)
1005
Image 321
7418
And now, what would you have besides? There is nothing that your hearts can desire,
And now, what would you have beside? There is nothing that your hearts can desire,
cc av, q-crq vmd pn22 vhi p-acp? pc-acp vbz pix cst po22 n2 vmb vvi,
(30) sermon (DIV1)
1005
Image 321
7419
but you shall have it in him. And because we are so much moved with sensible things;
but you shall have it in him. And Because we Are so much moved with sensible things;
cc-acp pn22 vmb vhi pn31 p-acp pno31. cc c-acp pns12 vbr av av-d vvn p-acp j n2;
(30) sermon (DIV1)
1005
Image 321
7420
the Scriptures sets forth the good things we have by Christ, under notions of such things as are sensible,
the Scriptures sets forth the good things we have by christ, under notions of such things as Are sensible,
dt n2 vvz av dt j n2 pns12 vhb p-acp np1, p-acp n2 pp-f d n2 c-acp vbr j,
(30) sermon (DIV1)
1005
Image 321
7421
as we feele the sweetnesse of them, as wee can taste in this world: that is a kingdome, riches, peace, godly apparell, &c. First, therefore if you will come into Christ, you shall have a Kingdome:
as we feel the sweetness of them, as we can taste in this world: that is a Kingdom, riches, peace, godly apparel, etc. First, Therefore if you will come into christ, you shall have a Kingdom:
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(30) sermon (DIV1)
1005
Image 321
7422
the Kingdome, that is the Epitome of our happinesse, and the journeyes end to all our desires.
the Kingdom, that is the Epitome of our happiness, and the journeys end to all our Desires.
dt n1, cst vbz dt n1 pp-f po12 n1, cc dt n2 vvb p-acp d po12 n2.
(30) sermon (DIV1)
1006
Image 321
7423
You know when the Messias was to come, what expectation the Iewes had of a kingdome that should bee restored to them:
You know when the Messias was to come, what expectation the Iewes had of a Kingdom that should be restored to them:
pn22 vvb c-crq dt np1 vbds pc-acp vvi, q-crq n1 dt np2 vhd pp-f dt n1 cst vmd vbi vvn p-acp pno32:
(30) sermon (DIV1)
1007
Image 321
7424
how frequent are the Prophets in setting forth the glorious lustre of that kingdome;
how frequent Are the prophets in setting forth the glorious lustre of that Kingdom;
c-crq j vbr dt n2 p-acp vvg av dt j n1 pp-f d n1;
(30) sermon (DIV1)
1007
Image 321
7425
When the Messias came it was fulfilled, for saith he, Matth. 3. Repent, for the kingdome of God is at hand:
When the Messias Come it was fulfilled, for Says he, Matthew 3. repent, for the Kingdom of God is At hand:
c-crq dt np1 vvd pn31 vbds vvn, c-acp vvz pns31, np1 crd vvb, p-acp dt n1 pp-f np1 vbz p-acp n1:
(30) sermon (DIV1)
1007
Image 321
7426
and, Feare not little flocke, it is your Fathers will to give you a Kingdome: and Rev. 1. Hee hath made us Kings and Priests.
and, fear not little flock, it is your Father's will to give you a Kingdom: and Rev. 1. He hath made us Kings and Priests.
cc, vvb xx j n1, pn31 vbz po22 ng1 n1 pc-acp vvi pn22 dt n1: cc n1 crd pns31 vhz vvn pno12 n2 cc n2.
(30) sermon (DIV1)
1007
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You will say, wherein is this Kingdome;
You will say, wherein is this Kingdom;
pn22 vmb vvi, q-crq vbz d n1;
(30) sermon (DIV1)
1008
Image 321
7428
wherein doth this kingdome consist? Looke to all the properties of a Kingdome, and you shall finde all in this:
wherein does this Kingdom consist? Look to all the properties of a Kingdom, and you shall find all in this:
q-crq vdz d n1 vvi? n1 p-acp d dt n2 pp-f dt n1, cc pn22 vmb vvi d p-acp d:
(30) sermon (DIV1)
1008
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7429
First, one thing wherein the freenesse of Kings consists, is, that they have their liberty; others are Subjects. Now, what is liberty?
First, one thing wherein the freeness of Kings consists, is, that they have their liberty; Others Are Subject's. Now, what is liberty?
ord, crd n1 c-crq dt n1 pp-f n2 vvz, vbz, cst pns32 vhb po32 n1; n2-jn vbr n2-jn. av, q-crq vbz n1?
(30) sermon (DIV1)
1009
Image 321
7430
Liberty is nothing else, but a power to live as you will. This you have by Christ;
Liberty is nothing Else, but a power to live as you will. This you have by christ;
n1 vbz pix av, cc-acp dt n1 pc-acp vvi c-acp pn22 vmb. d pn22 vhb p-acp np1;
(30) sermon (DIV1)
1011
Image 321
7431
because, he gives his spirit as soone as you take him;
Because, he gives his Spirit as soon as you take him;
c-acp, pns31 vvz po31 n1 c-acp av c-acp pn22 vvb pno31;
(30) sermon (DIV1)
1011
Image 321
7432
hee sends his Spirit into your hearts, that rectifies your will, that sets all right and strait within us
he sends his Spirit into your hearts, that Rectifies your will, that sets all right and strait within us
pns31 vvz po31 n1 p-acp po22 n2, cst vvz po22 n1, cst vvz d j-jn cc j p-acp pno12
(30) sermon (DIV1)
1011
Image 321
7433
Now when your will is rectified, you will that which you ought;
Now when your will is rectified, you will that which you ought;
av c-crq po22 vmb vbz vvn, pn22 vmb d r-crq pn22 vmd;
(30) sermon (DIV1)
1012
Image 321
7434
when you have this, you live as you list, because you list not to doe but that which is good:
when you have this, you live as you list, Because you list not to do but that which is good:
c-crq pn22 vhb d, pn22 vvb c-acp pn22 vvb, c-acp pn22 vvb xx pc-acp vdi cc-acp cst r-crq vbz j:
(30) sermon (DIV1)
1012
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7435
and so you have liberty in Iohn 8. The Sonne shall make you free ; that is, you shall be subject to nothing:
and so you have liberty in John 8. The Son shall make you free; that is, you shall be Subject to nothing:
cc av pn22 vhb n1 p-acp np1 crd dt n1 vmb vvi pn22 j; d vbz, pn22 vmb vbi j-jn p-acp pix:
(30) sermon (DIV1)
1012
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7436
as Paul saith, wee will bee brought into subjection to nothing ;
as Paul Says, we will be brought into subjection to nothing;
c-acp np1 vvz, pns12 vmb vbi vvn p-acp n1 p-acp pix;
(30) sermon (DIV1)
1012
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7437
we will not be subject to lust, wee will not be subject to any thing, you shall serve nothing, as he saith.
we will not be Subject to lust, we will not be Subject to any thing, you shall serve nothing, as he Says.
pns12 vmb xx vbi j-jn p-acp n1, pns12 vmb xx vbi j-jn p-acp d n1, pn22 vmb vvi pix, c-acp pns31 vvz.
(30) sermon (DIV1)
1012
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7438
Wee are bought with a price, wee are not the servants of men ; we need feare nothing.we Are bought with a price, we Are not the Servants of men; we need Fear nothing.
pns12 vbr vvn p-acp dt n1, pns12 vbr xx dt n2 pp-f n2; pns12 vvb vvb pix.
(30) sermon (DIV1)
1012
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7439
Luke 1.74, That being delivered from the hands of all our enemies, we might serve him without feare ;Lycia 1.74, That being Delivered from the hands of all our enemies, we might serve him without Fear;
av crd, cst vbg vvn p-acp dt n2 pp-f d po12 n2, pns12 vmd vvi pno31 p-acp n1;
(30) sermon (DIV1)
1012
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7440
because when you feare him, you need feare nothing besides. As the true Serpent ate up the false;
Because when you Fear him, you need Fear nothing beside. As the true Serpent ate up the false;
c-acp c-crq pn22 vvb pno31, pn22 vvb vvb pix p-acp. p-acp dt j n1 vvd a-acp dt j;
(30) sermon (DIV1)
1012
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7441
so the true feare eates up the false.
so the true Fear eats up the false.
av dt j n1 vvz a-acp dt j.
(30) sermon (DIV1)
1012
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7442
When you are in him, you are at liberty, you are delivered from all your enemies.
When you Are in him, you Are At liberty, you Are Delivered from all your enemies.
c-crq pn22 vbr p-acp pno31, pn22 vbr p-acp n1, pn22 vbr vvn p-acp d po22 n2.
(30) sermon (DIV1)
1012
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7443
Take any other man, still he feares something, hee feares death, hee feares sicknesse, hee feares losse of friends, hee feares losse of the favour of the Prince, hee feares the losse of something or other.
Take any other man, still he fears something, he fears death, he fears sickness, he fears loss of Friends, he fears loss of the favour of the Prince, he fears the loss of something or other.
vvb d j-jn n1, av pns31 vvz pi, pns31 vvz n1, pns31 vvz n1, pns31 vvz n1 pp-f n2, pns31 vvz n1 pp-f dt n1 pp-f dt n1, pns31 vvz dt n1 pp-f pi cc n-jn.
(30) sermon (DIV1)
1012
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7444
But when a man is in Christ, he is delivered out of the hands of all his enemies; hee need feare nothing;
But when a man is in christ, he is Delivered out of the hands of all his enemies; he need Fear nothing;
p-acp c-crq dt n1 vbz p-acp np1, pns31 vbz vvn av pp-f dt n2 pp-f d po31 n2; pns31 n1 vvb pix;
(30) sermon (DIV1)
1012
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7445
for what should hurt him? It must be some of the creatures:
for what should hurt him? It must be Some of the creatures:
p-acp r-crq vmd vvi pno31? pn31 vmb vbi d pp-f dt n2:
(30) sermon (DIV1)
1012
Image 321
7446
but all they are like Mastives rated by the masters command, as it is onely the master that can doe it,
but all they Are like Mastiffs rated by the Masters command, as it is only the master that can do it,
cc-acp d pns32 vbr j n2 vvn p-acp dt ng1 n1, c-acp pn31 vbz av-j dt n1 cst vmb vdi pn31,
(30) sermon (DIV1)
1012
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7447
and he doth rate them that they shall not flie in the face of his friend,
and he does rate them that they shall not fly in the face of his friend,
cc pns31 vdz vvi pno32 cst pns32 vmb xx vvi p-acp dt n1 pp-f po31 n1,
(30) sermon (DIV1)
1012
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7448
though they may assault his enemies:
though they may assault his enemies:
cs pns32 vmb vvi po31 n2:
(30) sermon (DIV1)
1012
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7449
and doe but thinke with your selves, what a happy condition it is, what safety you have in Christ, that nothing can hurt you,
and do but think with your selves, what a happy condition it is, what safety you have in christ, that nothing can hurt you,
cc vdb p-acp vvi p-acp po22 n2, r-crq dt j n1 pn31 vbz, q-crq n1 pn22 vhb p-acp np1, cst pix vmb vvi pn22,
(30) sermon (DIV1)
1012
Image 321
7450
and therefore we are bidden be in nothing carefull. If any thing could hurt you, we might bee carefull in something, No, saith he, Be carefull in nothing, Christ takes care for you:
and Therefore we Are bidden be in nothing careful. If any thing could hurt you, we might be careful in something, No, Says he, Be careful in nothing, christ Takes care for you:
cc av pns12 vbr vvn vbb p-acp pix j. cs d n1 vmd vvi pn22, pns12 vmd vbi j p-acp pi, uh-x, vvz pns31, vbb j p-acp pix, np1 vvz n1 p-acp pn22:
(30) sermon (DIV1)
1012
Image 321
7451
nothing shall hurt you, and so, All things shall worke for your good.
nothing shall hurt you, and so, All things shall work for your good.
pix vmb vvi pn22, cc av, d n2 vmb vvi p-acp po22 j.
(30) sermon (DIV1)
1012
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7452
And if so be then nothing can hurt you, this is that you shall have by Christ, one thing, you shall have liberty.
And if so be then nothing can hurt you, this is that you shall have by christ, one thing, you shall have liberty.
cc cs av vbi av pix vmb vvi pn22, d vbz cst pn22 vmb vhi p-acp np1, crd n1, pn22 vmb vhi n1.
(30) sermon (DIV1)
1012
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7453
But another thing wherein a Kingdome consists, is Plenty: that is, you shall have abundance of all things. But Another thing wherein a Kingdom consists, is Plenty: that is, you shall have abundance of all things.
p-acp j-jn n1 c-crq dt n1 vvz, vbz n1: cst vbz, pn22 vmb vhi n1 pp-f d n2.
(30) sermon (DIV1)
1013
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7454
What was Salomons Kingdome? And what were other kingdomes of the world but plenty of all things?
What was Solomon's Kingdom? And what were other kingdoms of the world but plenty of all things?
q-crq vbds np1 n1? cc q-crq vbdr j-jn n2 pp-f dt n1 p-acp n1 pp-f d n2?
(30) sermon (DIV1)
1013
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7455
What shall we have then, you will say? Shall we have Meate and Drinke, Houses and Vines?
What shall we have then, you will say? Shall we have Meat and Drink, Houses and Vines?
q-crq vmb pns12 vhi av, pn22 vmb vvi? vmb pns12 vhi n1 cc vvi, n2 cc n2?
(30) sermon (DIV1)
1014
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7456
No, those are too base things for the Kingdome of God to consist in, Rom. 14.17. The Kingdome of God consists in righteousnesse, holynesse, peace, and joy in the Holy Ghost:
No, those Are too base things for the Kingdom of God to consist in, Rom. 14.17. The Kingdom of God consists in righteousness, holiness, peace, and joy in the Holy Ghost:
uh-dx, d vbr av j n2 p-acp dt n1 pp-f np1 pc-acp vvi p-acp, np1 crd. dt n1 pp-f np1 vvz p-acp n1, n1, n1, cc n1 p-acp dt j n1:
(30) sermon (DIV1)
1015
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7457
that is, there shall bee a rectitude in all your soules, that it shall be free from disorder, from distemper, from obliquity.
that is, there shall be a rectitude in all your Souls, that it shall be free from disorder, from distemper, from obliquity.
cst vbz, pc-acp vmb vbi dt n1 p-acp d po22 n2, cst pn31 vmb vbi j p-acp n1, p-acp n1, p-acp n1.
(30) sermon (DIV1)
1015
Image 321
7458
Besides, you shall have peace, that is a companion of a Kingdome;
Beside, you shall have peace, that is a Companion of a Kingdom;
a-acp, pn22 vmb vhi n1, cst vbz dt n1 pp-f dt n1;
(30) sermon (DIV1)
1016
Image 321
7459
you shall have peace, that is, your soules shall be quiet, there shall be a serenity there,
you shall have peace, that is, your Souls shall be quiet, there shall be a serenity there,
pn22 vmb vhi n1, cst vbz, po22 n2 vmb vbi j-jn, pc-acp vmb vbi dt n1 a-acp,
(30) sermon (DIV1)
1016
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7460
as the Sea is when it is without wind or storme.
as the Sea is when it is without wind or storm.
c-acp dt n1 vbz c-crq pn31 vbz p-acp n1 cc n1.
(30) sermon (DIV1)
1016
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7461
Againe, you shall have joy, your hearts shall be filled with the consolations of the Spirit, these things you shall have if you will come in to Christ, which goes farre beyond the pompe and plenty and abundance of any other Kingdome.
Again, you shall have joy, your hearts shall be filled with the consolations of the Spirit, these things you shall have if you will come in to christ, which Goes Far beyond the pomp and plenty and abundance of any other Kingdom.
av, pn22 vmb vhi n1, po22 n2 vmb vbi vvn p-acp dt n2 pp-f dt n1, d n2 pn22 vmb vhi cs pn22 vmb vvi p-acp p-acp np1, r-crq vvz av-j p-acp dt n1 cc n1 cc n1 pp-f d j-jn n1.
(30) sermon (DIV1)
1017
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7462
But besides this, That you shall have the liberty, the plenty, and abundance of Kings; you shall likewise have the power of Kings:
But beside this, That you shall have the liberty, the plenty, and abundance of Kings; you shall likewise have the power of Kings:
cc-acp p-acp d, cst pn22 vmb vhi dt n1, dt n1, cc n1 pp-f n2; pn22 vmb av vhi dt n1 pp-f n2:
(30) sermon (DIV1)
1018
Image 321
7463
as the Apostle saith, The Kingdome of God, is not in word, but in power ;
as the Apostle Says, The Kingdom of God, is not in word, but in power;
c-acp dt n1 vvz, dt n1 pp-f np1, vbz xx p-acp n1, cc-acp p-acp n1;
(30) sermon (DIV1)
1018
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7464
that is, you shall not onely say, I wish I could live a holy life as others doe;
that is, you shall not only say, I wish I could live a holy life as Others do;
d vbz, pn22 vmb xx av-j vvi, pns11 vvb pns11 vmd vvi dt j n1 p-acp n2-jn vdb;
(30) sermon (DIV1)
1018
Image 321
7465
I wish I could mortifie such and such lusts;
I wish I could mortify such and such Lustiest;
pns11 vvb pns11 vmd vvi d cc d n2;
(30) sermon (DIV1)
1018
Image 321
7466
I wish I could abstaine from such sinnes, and doe such duties, but you shall have power and ability to doe them.
I wish I could abstain from such Sins, and do such duties, but you shall have power and ability to do them.
pns11 vvb pns11 vmd vvi p-acp d n2, cc vdb d n2, cc-acp pn22 vmb vhi n1 cc n1 pc-acp vdi pno32.
(30) sermon (DIV1)
1018
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7467
I am able to doe all things, saith Paul, through Christ that strengthens me. I am able to do all things, Says Paul, through christ that strengthens me.
pns11 vbm j pc-acp vdi d n2, vvz np1, p-acp np1 cst vvz pno11.
(30) sermon (DIV1)
1018
Image 321
7468
Againe, besides this, you shall have the victory of Kings, you shall be overcome of nothing, to be in disgrace, to be in Prison, is not to be overcome.
Again, beside this, you shall have the victory of Kings, you shall be overcome of nothing, to be in disgrace, to be in Prison, is not to be overcome.
av, p-acp d, pn22 vmb vhi dt n1 pp-f n2, pn22 vmb vbi vvn pp-f pix, pc-acp vbi p-acp n1, pc-acp vbi p-acp n1, vbz xx pc-acp vbi vvn.
(30) sermon (DIV1)
1019
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7469
But to be diverted from a mans way, to be put besides his intention, to fall from a mans stedfastnesse, this is to be overcome:
But to be diverted from a men Way, to be put beside his intention, to fallen from a men steadfastness, this is to be overcome:
p-acp pc-acp vbi vvn p-acp dt ng1 n1, pc-acp vbi vvn p-acp po31 n1, pc-acp vvi p-acp dt ng1 n1, d vbz pc-acp vbi vvn:
(30) sermon (DIV1)
1020
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7470
Thus saith the Apostle, We are in poverty, but not overcome:
Thus Says the Apostle, We Are in poverty, but not overcome:
av vvz dt n1, pns12 vbr p-acp n1, cc-acp xx vvn:
(30) sermon (DIV1)
1020
Image 321
7471
Such Kings were all the Apostles, they marched as Kings in the world, they triumphed over all the oppositions they found, they tread under foot Satan,
Such Kings were all the Apostles, they marched as Kings in the world, they triumphed over all the oppositions they found, they tread under foot Satan,
d n2 vbdr d dt n2, pns32 vvd p-acp n2 p-acp dt n1, pns32 vvd p-acp d dt n2 pns32 vvd, pns32 vvb p-acp n1 np1,
(30) sermon (DIV1)
1020
Image 321
7472
and the power of the Enemie. Againe, besides all this, you shall have the glory of Kings:
and the power of the Enemy. Again, beside all this, you shall have the glory of Kings:
cc dt n1 pp-f dt n1. av, p-acp d d, pn22 vmb vhi dt n1 pp-f n2:
(30) sermon (DIV1)
1020
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7473
For what are you, when you come to Christ, but sonnes of God, heires apparant, in Psal. 45. Princes in all Lands, others are but Princes in their owne dominion,
For what Are you, when you come to christ, but Sons of God, Heirs apparent, in Psalm 45. Princes in all Lands, Others Are but Princes in their own dominion,
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(30) sermon (DIV1)
1021
Image 321
7474
but he will make you Princes in all Lands. But you will say, we see no such things.
but he will make you Princes in all Lands. But you will say, we see no such things.
cc-acp pns31 vmb vvi pn22 n2 p-acp d n2. p-acp pn22 vmb vvi, pns12 vvb dx d n2.
(30) sermon (DIV1)
1021
Image 321
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No, but Eccles. 10. You are Princes, though you walke on foot as servants; and they are but servants, although they ride on horse-backe like Princes. No, but Eccles. 10. You Are Princes, though you walk on foot as Servants; and they Are but Servants, although they ride on horseback like Princes.
uh-dx, cc-acp np1 crd pn22 vbr n2, cs pn22 vvb p-acp n1 c-acp n2; cc pns32 vbr p-acp n2, cs pns32 vvb p-acp n1 av-j n2.
(30) sermon (DIV1)
1023
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7476
Therefore, 1 Ioh. 3. You are the sons of God, but it appeares not yet what you shall be:
Therefore, 1 John 3. You Are the Sons of God, but it appears not yet what you shall be:
av, crd np1 crd pn22 vbr dt n2 pp-f np1, cc-acp pn31 vvz xx av r-crq pn22 vmb vbi:
(30) sermon (DIV1)
1023
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7477
When we have acted our part, and are gone off the stage, when the part that we have sustained shall be taken from us and them;
When we have acted our part, and Are gone off the stage, when the part that we have sustained shall be taken from us and them;
c-crq pns12 vhb vvn po12 n1, cc vbr vvn a-acp dt n1, c-crq dt n1 cst pns12 vhb vvn vmb vbi vvn p-acp pno12 cc pno32;
(30) sermon (DIV1)
1023
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7478
then they shall appeare that they are servants, and that those that are come into Christ are Princes.
then they shall appear that they Are Servants, and that those that Are come into christ Are Princes.
av pns32 vmb vvi cst pns32 vbr n2, cc cst d cst vbr vvn p-acp np1 vbr n2.
(30) sermon (DIV1)
1023
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7479
You will say, This were a goodly thing, if it were a reall Kingdome; but these are imaginary things. You will say, This were a goodly thing, if it were a real Kingdom; but these Are imaginary things.
pn22 vmb vvi, d vbdr dt j n1, cs pn31 vbdr dt j n1; cc-acp d vbr j n2.
(30) sermon (DIV1)
1024
Image 321
7480
I answer, it is not so, the kingdome of Christ is as reall as these outward externall kingdoms are, and why should it be worse esteemed,
I answer, it is not so, the Kingdom of christ is as real as these outward external kingdoms Are, and why should it be Worse esteemed,
pns11 vvb, pn31 vbz xx av, dt n1 pp-f np1 vbz a-acp j c-acp d j j n2 vbr, cc q-crq vmd pn31 vbi jc vvn,
(30) sermon (DIV1)
1025
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7481
because it consists not in outward things;
Because it consists not in outward things;
c-acp pn31 vvz xx p-acp j n2;
(30) sermon (DIV1)
1025
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7482
for what is the body but the sheath, the sachell, the shell of the soule, it is the soule that is the man, the perfecting of the soule, is perfecting of the man.
for what is the body but the sheath, the satchel, the shell of the soul, it is the soul that is the man, the perfecting of the soul, is perfecting of the man.
p-acp r-crq vbz dt n1 p-acp dt n1, dt n1, dt n1 pp-f dt n1, pn31 vbz dt n1 cst vbz dt n1, dt j-vvg pp-f dt n1, vbz vvg pp-f dt n1.
(30) sermon (DIV1)
1025
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7483
Therefore, the kingdome that is spirituall, must needs be beyond that which is outward and corporall, especially such a kingdome as this, that consists not in the titles of authority,
Therefore, the Kingdom that is spiritual, must needs be beyond that which is outward and corporal, especially such a Kingdom as this, that consists not in the titles of Authority,
av, dt n1 cst vbz j, vmb av vbi p-acp d r-crq vbz j cc j, av-j d dt n1 c-acp d, cst vvz xx p-acp dt n2 pp-f n1,
(30) sermon (DIV1)
1025
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7484
but is such a kingdome, as the wise Philosopher speakes of, saith he, Some, nature hath made Kings,
but is such a Kingdom, as the wise Philosopher speaks of, Says he, some, nature hath made Kings,
cc-acp vbz d dt n1, c-acp dt j n1 vvz pp-f, vvz pns31, d, n1 vhz vvn n2,
(30) sermon (DIV1)
1025
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7485
as the Eagle the king of birds, the Lion the king of beasts; there is an excellencie in some, and those Nature hath made Kings.
as the Eagl the King of Birds, the lion the King of beasts; there is an excellency in Some, and those Nature hath made Kings.
c-acp dt n1 dt n1 pp-f n2, dt n1 dt n1 pp-f n2; pc-acp vbz dt n1 p-acp d, cc d n1 vhz vvn n2.
(30) sermon (DIV1)
1025
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7486
I say, such Kings Christ will make you;
I say, such Kings christ will make you;
pns11 vvb, d n2 np1 vmb vvi pn22;
(30) sermon (DIV1)
1026
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7487
for when the Kingdome of Grace comes into the heart, it puts a Royall disposition into you, it makes you excell other men,
for when the Kingdom of Grace comes into the heart, it puts a Royal disposition into you, it makes you excel other men,
p-acp c-crq dt n1 pp-f n1 vvz p-acp dt n1, pn31 vvz dt j n1 p-acp pn22, pn31 vvz pn22 vvi j-jn n2,
(30) sermon (DIV1)
1026
Image 321
7488
as much as Eagles excell other birds, as much as Lions excell other beasts, as much as Lilies exceed other flowers, such a Kingdome you shall have,
as much as Eagles excel other Birds, as much as Lions excel other beasts, as much as Lilies exceed other flowers, such a Kingdom you shall have,
c-acp d c-acp n2 vvi j-jn n2, c-acp d c-acp n2 vvi j-jn n2, c-acp d c-acp n2 vvb j-jn n2, d dt n1 pn22 vmb vhi,
(30) sermon (DIV1)
1026
Image 321
7489
if you will come into Christ, you shall have the liberty of Kings, the abundance and plenty of Kings, the power of Kings, the victory of Kings, and the glory of Kings:
if you will come into christ, you shall have the liberty of Kings, the abundance and plenty of Kings, the power of Kings, the victory of Kings, and the glory of Kings:
cs pn22 vmb vvi p-acp np1, pn22 vmb vhi dt n1 pp-f n2, dt n1 cc n1 pp-f n2, dt n1 pp-f n2, dt n1 pp-f n2, cc dt n1 pp-f n2:
(30) sermon (DIV1)
1026
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7490
And this is the fourth thing you shall have by him, if you will come in and take him.
And this is the fourth thing you shall have by him, if you will come in and take him.
cc d vbz dt ord n1 pn22 vmb vhi p-acp pno31, cs pn22 vmb vvi p-acp cc vvi pno31.
(30) sermon (DIV1)
1026
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7491
But is this all you shall have by him. No, You shall not have an empty kingdom;
But is this all you shall have by him. No, You shall not have an empty Kingdom;
cc-acp vbz d d pn22 vmb vhi p-acp pno31. uh-dx, pn22 vmb xx vhi dt j n1;
(30) sermon (DIV1)
1027
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but you shall have riches with it;
but you shall have riches with it;
cc-acp pn22 vmb vhi n2 p-acp pn31;
(30) sermon (DIV1)
1028
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7493
Christ will make you rich, and Riches you know is that which all the world seekes after.
christ will make you rich, and Riches you know is that which all the world seeks After.
np1 vmb vvi pn22 j, cc n2 pn22 vvb vbz d r-crq d dt n1 vvz a-acp.
(30) sermon (DIV1)
1028
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7494
In Revel. 3. I counsell thee, come and buy gold tried by the fire, that thou mayest be rich:
In Revel. 3. I counsel thee, come and buy gold tried by the fire, that thou Mayest be rich:
p-acp vvb. crd pns11 vvb pno21, vvb cc vvi n1 vvn p-acp dt n1, cst pns21 vm2 vbi j:
(30) sermon (DIV1)
1028
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And Revel. 2. to the Church of Smerna; I know thy poverty, but thou art rich.
And Revel. 2. to the Church of Smerna; I know thy poverty, but thou art rich.
cc vvb. crd p-acp dt n1 pp-f np1; pns11 vvb po21 n1, cc-acp pns21 vb2r j.
(30) sermon (DIV1)
1028
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Luke 12. Such are those that are rich in the world, and not rich towards God: Luke 12. Such Are those that Are rich in the world, and not rich towards God:
np1 crd d vbr d cst vbr j p-acp dt n1, cc xx j p-acp np1:
(30) sermon (DIV1)
1028
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So that there is another kinde of Riches, the Riches that Christ gives: And what are those?
So that there is Another kind of Riches, the Riches that christ gives: And what Are those?
av cst pc-acp vbz j-jn n1 pp-f n2, dt n2 cst np1 vvz: cc q-crq vbr d?
(30) sermon (DIV1)
1028
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7498
Riches are but a Metaphor, that is, you shall have abundance of good things; for if we have much, if it be drosse it is not Riches;
Riches Are but a Metaphor, that is, you shall have abundance of good things; for if we have much, if it be dross it is not Riches;
n2 vbr p-acp dt n1, cst vbz, pn22 vmb vhi n1 pp-f j n2; c-acp cs pns12 vhb av-d, cs pn31 vbb n1 pn31 vbz xx n2;
(30) sermon (DIV1)
1030
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if we have gold, if we have little, it is not riches;
if we have gold, if we have little, it is not riches;
cs pns12 vhb n1, cs pns12 vhb j, pn31 vbz xx n2;
(30) sermon (DIV1)
1030
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but when there is that which is precious, and abundance of it, then it is said to be Riches:
but when there is that which is precious, and abundance of it, then it is said to be Riches:
cc-acp c-crq pc-acp vbz d r-crq vbz j, cc n1 pp-f pn31, cs pn31 vbz vvn pc-acp vbi n2:
(30) sermon (DIV1)
1030
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I say, you shall have abundance of good things by Christ. But you will say, what are those?
I say, you shall have abundance of good things by christ. But you will say, what Are those?
pns11 vvb, pn22 vmb vhi n1 pp-f j n2 p-acp np1. p-acp pn22 vmb vvi, q-crq vbr d?
(30) sermon (DIV1)
1030
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First, you shall be made rich in all graces, in faith, in love, in patience, in temperance, in meeknesse, these are riches, these graces you shall have from him, that shall make you ready to every good worke, First, you shall be made rich in all graces, in faith, in love, in patience, in temperance, in meekness, these Are riches, these graces you shall have from him, that shall make you ready to every good work,
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(30) sermon (DIV1)
1032
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as you have it, 2 Tim. 2. You shall be vessels of honour prepared for every good worke:
as you have it, 2 Tim. 2. You shall be vessels of honour prepared for every good work:
c-acp pn22 vhb pn31, crd np1 crd pn22 vmb vbi n2 pp-f n1 vvn p-acp d j n1:
(30) sermon (DIV1)
1032
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7504
It is a Metaphor taken from vessels, that as you would take any vessell, as a Salt,
It is a Metaphor taken from vessels, that as you would take any vessel, as a Salt,
pn31 vbz dt n1 vvn p-acp n2, cst c-acp pn22 vmd vvi d n1, c-acp dt n1,
(30) sermon (DIV1)
1032
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or a Spoone, or a Cup, they are fit and ready for your service that they are applyed to:
or a Spoon, or a Cup, they Are fit and ready for your service that they Are applied to:
cc dt n1, cc dt n1, pns32 vbr j cc j p-acp po22 n1 cst pns32 vbr vvd p-acp:
(30) sermon (DIV1)
1032
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7506
So if you would know what you shall have by these Graces, when we tell, you shall have Grace;
So if you would know what you shall have by these Graces, when we tell, you shall have Grace;
av cs pn22 vmd vvi r-crq pn22 vmb vhi p-acp d n2, c-crq pns12 vvb, pn22 vmb vhi n1;
(30) sermon (DIV1)
1032
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they shall fashion and fit your hearts, as vessels are fitted for the doing of all the duties of new obedience:
they shall fashion and fit your hearts, as vessels Are fitted for the doing of all the duties of new Obedience:
pns32 vmb vvi cc vvi po22 n2, c-acp n2 vbr vvn p-acp dt vdg pp-f d dt n2 pp-f j n1:
(30) sermon (DIV1)
1032
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this you shall have by grace, and without these graces you are able to do nothing:
this you shall have by grace, and without these graces you Are able to do nothing:
d pn22 vmb vhi p-acp n1, cc p-acp d n2 pn22 vbr j pc-acp vdi pix:
(30) sermon (DIV1)
1032
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as without the faculty of hearing, without the faculty of seeing, without the faculty of memory, you are not able to doe any of these,
as without the faculty of hearing, without the faculty of seeing, without the faculty of memory, you Are not able to do any of these,
c-acp p-acp dt n1 pp-f vvg, p-acp dt n1 pp-f vvg, p-acp dt n1 pp-f n1, pn22 vbr xx j pc-acp vdi d pp-f d,
(30) sermon (DIV1)
1032
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7510
but with them you are able to doe them; with facility, without wearinesse. A man that hath the faculty of seeing, sees easily:
but with them you Are able to do them; with facility, without weariness. A man that hath the faculty of seeing, sees Easily:
cc-acp p-acp pno32 pn22 vbr j pc-acp vdi pno32; p-acp n1, p-acp n1. dt n1 cst vhz dt n1 pp-f vvg, vvz av-j:
(30) sermon (DIV1)
1032
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the eye is not weary of seeing, nor the eare of hearing. This benefit you shall have;
the eye is not weary of seeing, nor the ear of hearing. This benefit you shall have;
dt n1 vbz xx j pp-f vvg, ccx dt n1 pp-f vvg. d n1 pn22 vmb vhi;
(30) sermon (DIV1)
1033
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7512
you shall be made rich in these graces, that shall make you ready to every good work, it shall fill your lives with the fruits of righteousnesse.
you shall be made rich in these graces, that shall make you ready to every good work, it shall fill your lives with the fruits of righteousness.
pn22 vmb vbi vvn j p-acp d n2, cst vmb vvi pn22 j p-acp d j n1, pn31 vmb vvi po22 n2 p-acp dt n2 pp-f n1.
(30) sermon (DIV1)
1033
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7513
As when a tree is full of sap, it will soone bee filled with blossomes, and with fruite.
As when a tree is full of sap, it will soon be filled with blossoms, and with fruit.
p-acp c-crq dt n1 vbz j pp-f n1, pn31 vmb av vbi vvn p-acp n2, cc p-acp n1.
(30) sermon (DIV1)
1033
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7514
So will you when you are rich in grace; therefore the Saints are said to be rich in all speech.
So will you when you Are rich in grace; Therefore the Saints Are said to be rich in all speech.
av vmb pn22 c-crq pn22 vbr j p-acp n1; av dt n2 vbr vvn pc-acp vbi j p-acp d n1.
(30) sermon (DIV1)
1033
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7515
Why? For they were rich in knowledge first, and every grace; that is the way to make you rich, to be rich in grace. But is this all?
Why? For they were rich in knowledge First, and every grace; that is the Way to make you rich, to be rich in grace. But is this all?
q-crq? p-acp pns32 vbdr j p-acp n1 ord, cc d n1; d vbz dt n1 pc-acp vvi pn22 j, pc-acp vbi j p-acp n1. cc-acp vbz d d?
(30) sermon (DIV1)
1033
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7516
No, you shall likewise be rich in good works;
No, you shall likewise be rich in good works;
uh-dx, pn22 vmb av vbi j p-acp j n2;
(30) sermon (DIV1)
1035
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7517
as Christ saith, Iohn 15. Without me you can doe nothing, but by me, you shall be able to doe all things.
as christ Says, John 15. Without me you can do nothing, but by me, you shall be able to do all things.
c-acp np1 vvz, np1 crd p-acp pno11 pn22 vmb vdi pix, cc-acp p-acp pno11, pn22 vmb vbi j pc-acp vdi d n2.
(30) sermon (DIV1)
1035
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7518
But you will say, what are these riches worth, to bee rich in grace, and to bee rich in good workes?
But you will say, what Are these riches worth, to be rich in grace, and to be rich in good works?
p-acp pn22 vmb vvi, q-crq vbr d n2 j, pc-acp vbi j p-acp n1, cc pc-acp vbi j p-acp j n2?
(30) sermon (DIV1)
1036
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They are much worth every manner of way:
They Are much worth every manner of Way:
pns32 vbr av-d j d n1 pp-f n1:
(30) sermon (DIV1)
1037
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for first, why doe you prize riches, but because they can procure any thing that you need? If you need Wine,
for First, why do you prize riches, but Because they can procure any thing that you need? If you need Wine,
c-acp ord, q-crq vdb pn22 vvi n2, cc-acp c-acp pns32 vmb vvi d n1 cst pn22 vvb? cs pn22 vvb n1,
(30) sermon (DIV1)
1037
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7521
if you need Bread, if you need apparell, if you need convenient houses, riches you know will procure them of the hands of those that have them, when you want them:
if you need Bred, if you need apparel, if you need convenient houses, riches you know will procure them of the hands of those that have them, when you want them:
cs pn22 vvb n1, cs pn22 vvb n1, cs pn22 vvb j n2, n2 pn22 vvb vmb vvi pno32 pp-f dt n2 pp-f d cst vhb pno32, c-crq pn22 vvb pno32:
(30) sermon (DIV1)
1037
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7522
So these riches will procure at the hands of God, what you need.
So these riches will procure At the hands of God, what you need.
av d n2 vmb vvi p-acp dt n2 pp-f np1, r-crq pn22 vvb.
(30) sermon (DIV1)
1037
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7523
If you need counsell in difficult cases, if you need successe in doubtfull businesse, if you need health when you are sicke, these riches will fetch them in for you;
If you need counsel in difficult cases, if you need success in doubtful business, if you need health when you Are sick, these riches will fetch them in for you;
cs pn22 vvb n1 p-acp j n2, cs pn22 vvb n1 p-acp j n1, cs pn22 vvb n1 c-crq pn22 vbr j, d n2 vmb vvi pno32 p-acp p-acp pn22;
(30) sermon (DIV1)
1038
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as they did to Hezekias when he was sicke, Lord thou knowest that I have served thee with a perfect heart. And what then?
as they did to Hezekias when he was sick, Lord thou Knowest that I have served thee with a perfect heart. And what then?
c-acp pns32 vdd p-acp npg1 c-crq pns31 vbds j, n1 pns21 vv2 cst pns11 vhb vvn pno21 p-acp dt j n1. cc q-crq av?
(30) sermon (DIV1)
1038
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7525
Therefore give me health, and hee prevailed:
Therefore give me health, and he prevailed:
av vvb pno11 n1, cc pns31 vvd:
(30) sermon (DIV1)
1040
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7526
it will bring you friendship when you need it from your enemies, that can hurt you,
it will bring you friendship when you need it from your enemies, that can hurt you,
pn31 vmb vvi pn22 n1 c-crq pn22 vvb pn31 p-acp po22 n2, cst vmb vvi pn22,
(30) sermon (DIV1)
1040
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and are ready to doe you hurt:
and Are ready to do you hurt:
cc vbr j pc-acp vdi pn22 vvi:
(30) sermon (DIV1)
1040
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7528
as Iacob, you know what a feare he was in of Esau, but when hee went to God hee prevailed with him.
as Iacob, you know what a Fear he was in of Esau, but when he went to God he prevailed with him.
c-acp np1, pn22 vvb r-crq dt n1 pns31 vbds p-acp pp-f np1, p-acp c-crq pns31 vvd p-acp np1 pns31 vvd p-acp pno31.
(30) sermon (DIV1)
1040
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7529
When you are in the jawes of death and would have life, this will procure it at Gods hands;
When you Are in the Jaws of death and would have life, this will procure it At God's hands;
c-crq pn22 vbr p-acp dt n2 pp-f n1 cc vmd vhi n1, d vmb vvi pn31 p-acp npg1 n2;
(30) sermon (DIV1)
1040
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7530
as it oft did to David, Psal. 116. When the snares of death had compassed me about, I sought unto thee and thou deliveredst me ;
as it oft did to David, Psalm 116. When the snares of death had compassed me about, I sought unto thee and thou deliveredst me;
c-acp pn31 av vdd p-acp np1, np1 crd c-crq dt n2 pp-f n1 vhd vvn pno11 a-acp, pns11 vvd p-acp pno21 cc pns21 vvd2 pno11;
(30) sermon (DIV1)
1040
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7531
I say, this you shall have by these riches, whatsoever you want it will fetch in to you.
I say, this you shall have by these riches, whatsoever you want it will fetch in to you.
pns11 vvb, d pn22 vmb vhi p-acp d n2, r-crq pn22 vvb pn31 vmb vvi p-acp p-acp pn22.
(30) sermon (DIV1)
1040
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7532
For as it is said, sin lyes at the doore to doe you hurt at one time or another.
For as it is said, since lies At the door to do you hurt At one time or Another.
p-acp c-acp pn31 vbz vvn, n1 vvz p-acp dt n1 pc-acp vdi pn22 vvi p-acp crd n1 cc j-jn.
(30) sermon (DIV1)
1040
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7533
So you may say of grace, of the good workes you have done, they will doe you good one time or another:
So you may say of grace, of the good works you have done, they will do you good one time or Another:
av pn22 vmb vvi pp-f n1, pp-f dt j n2 pn22 vhb vdn, pns32 vmb vdi pn22 j crd n1 cc j-jn:
(30) sermon (DIV1)
1040
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for as it was with Cornelius, his prayer and his good workes came into remembrance before the Lord,
for as it was with Cornelius, his prayer and his good works Come into remembrance before the Lord,
c-acp c-acp pn31 vbds p-acp np1, po31 n1 cc po31 j n2 vvd p-acp n1 p-acp dt n1,
(30) sermon (DIV1)
1040
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7535
when it may be himselfe had forgotten them: So I say, God will remember all these;
when it may be himself had forgotten them: So I say, God will Remember all these;
c-crq pn31 vmb vbi px31 vhd vvn pno32: av pns11 vvb, np1 vmb vvi d d;
(30) sermon (DIV1)
1040
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7536
and as ye therefore reckon riches precious, because they will set men a worke, to doe you service, to doe you kindnesses:
and as you Therefore reckon riches precious, Because they will Set men a work, to do you service, to do you Kindnesses:
cc c-acp pn22 av vvi n2 j, c-acp pns32 vmb vvi n2 dt n1, pc-acp vdi pn22 n1, pc-acp vdi pn22 n2:
(30) sermon (DIV1)
1040
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7537
and Riches can doe no more than men can doe, and they are precious because they set men a worke:
and Riches can do no more than men can do, and they Are precious Because they Set men a work:
cc n2 vmb vdi dx dc cs n2 vmb vdi, cc pns32 vbr j c-acp pns32 vvd n2 dt n1:
(30) sermon (DIV1)
1040
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these set God a worke, and they will do as much for you as God can doe.
these Set God a work, and they will do as much for you as God can do.
d vvd np1 dt n1, cc pns32 vmb vdi c-acp d c-acp pn22 p-acp np1 vmb vdi.
(30) sermon (DIV1)
1040
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7539
Now these are riches indeed, as farre exceeding the others, as the helpe and power of God, doth exceed the helpe and power of man;
Now these Are riches indeed, as Far exceeding the Others, as the help and power of God, does exceed the help and power of man;
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(30) sermon (DIV1)
1041
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7540
because they set God a worke, they will fetch from the Lord whatsoever you have need of.
Because they Set God a work, they will fetch from the Lord whatsoever you have need of.
c-acp pns32 vvd np1 dt n1, pns32 vmb vvi p-acp dt n1 r-crq pn22 vhb n1 pp-f.
(30) sermon (DIV1)
1041
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7541
But besides this I say, they can doe much for you every manner of way.
But beside this I say, they can do much for you every manner of Way.
cc-acp p-acp d pns11 vvb, pns32 vmb vdi av-d p-acp pn22 d n1 pp-f n1.
(30) sermon (DIV1)
1042
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7542
Another property of riches is, to make a man undependant, to make him stand on his bottome;
another property of riches is, to make a man undependant, to make him stand on his bottom;
j-jn n1 pp-f n2 vbz, pc-acp vvi dt n1 fw-fr, pc-acp vvi pno31 vvi p-acp po31 n1;
(30) sermon (DIV1)
1043
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7543
as rich men say, I can live by you, and without you:
as rich men say, I can live by you, and without you:
c-acp j n2 vvb, pns11 vmb vvi p-acp pn22, cc p-acp pn22:
(30) sermon (DIV1)
1043
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7544
So those that are rich in grace and good workes, they may say to the world,
So those that Are rich in grace and good works, they may say to the world,
av d cst vbr j p-acp n1 cc j n2, pns32 vmb vvi p-acp dt n1,
(30) sermon (DIV1)
1043
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7545
and to the shop of vanity in it, as Paul saith, They are drosse, I have better things provided ;
and to the shop of vanity in it, as Paul Says, They Are dross, I have better things provided;
cc p-acp dt n1 pp-f n1 p-acp pn31, c-acp np1 vvz, pns32 vbr n1, pns11 vhb jc n2 vvn;
(30) sermon (DIV1)
1043
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7546
I can live by you, and without you;
I can live by you, and without you;
pns11 vmb vvi p-acp pn22, cc p-acp pn22;
(30) sermon (DIV1)
1043
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7547
this you shall have by Christ, and there is no way to have independance but this:
this you shall have by christ, and there is no Way to have independence but this:
d pn22 vmb vhi p-acp np1, cc pc-acp vbz dx n1 pc-acp vhi n1 p-acp d:
(30) sermon (DIV1)
1043
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7548
but besides, this is our comfort beyond all, that these riches will stand you instead in the day of dearth.
but beside, this is our Comfort beyond all, that these riches will stand you instead in the day of dearth.
cc-acp a-acp, d vbz po12 n1 p-acp d, cst d n2 vmb vvi pn22 av p-acp dt n1 pp-f n1.
(30) sermon (DIV1)
1043
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7549
For why doe men gather treasure, but for a day of dearth, for a time of poverty, for a time of necessity;
For why do men gather treasure, but for a day of dearth, for a time of poverty, for a time of necessity;
p-acp q-crq vdb n2 vvi n1, cc-acp p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1;
(30) sermon (DIV1)
1043
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7550
for hee saith, then my treasure will stand me in stead.
for he Says, then my treasure will stand me in stead.
c-acp pns31 vvz, cs po11 n1 vmb vvi pno11 p-acp n1.
(30) sermon (DIV1)
1043
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7551
I say, such treasure is this that you have by Christ, when death comes which is a time of spending,
I say, such treasure is this that you have by christ, when death comes which is a time of spending,
pns11 vvb, d n1 vbz d cst pn22 vhb p-acp np1, c-crq n1 vvz r-crq vbz dt n1 pp-f vvg,
(30) sermon (DIV1)
1043
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7552
and not of gathering, then this treasure shall stand by you to sustaine you, to comfort you, to uphold you;
and not of gathering, then this treasure shall stand by you to sustain you, to Comfort you, to uphold you;
cc xx pp-f vvg, cs d n1 vmb vvi p-acp pn22 pc-acp vvi pn22, pc-acp vvi pn22, pc-acp vvi pn22;
(30) sermon (DIV1)
1043
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all this you shall have by these riches that Christ gives you, and this is a small thing?
all this you shall have by these riches that christ gives you, and this is a small thing?
d d pn22 vmb vhi p-acp d n2 cst np1 vvz pn22, cc d vbz dt j n1?
(30) sermon (DIV1)
1043
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7554
Take two men when death comes, when the time of need comes;
Take two men when death comes, when the time of need comes;
vvb crd n2 c-crq n1 vvz, c-crq dt n1 pp-f n1 vvz;
(30) sermon (DIV1)
1044
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7555
take one that is rich to the world, and another that is rich to God and rich in good workes; (now by good workes by the way) know that I meane not almes-deeds onely,
take one that is rich to the world, and Another that is rich to God and rich in good works; (now by good works by the Way) know that I mean not almsdeeds only,
vvb pi cst vbz j p-acp dt n1, cc n-jn cst vbz j p-acp np1 cc j p-acp j n2; (av p-acp j n2 p-acp dt n1) vvb cst pns11 vvb xx n2 av-j,
(30) sermon (DIV1)
1044
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7556
for that is the errour of Papists:
for that is the error of Papists:
c-acp d vbz dt n1 pp-f njp2:
(30) sermon (DIV1)
1044
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7557
but by good workes I meane also, the laying up of many faithfull prayers, the keeping of simplicity and sincerity in all our conversation, the keeping of a cleare conscience to God and men, the serving of God with a perfect heart, these are the riches I say.
but by good works I mean also, the laying up of many faithful Prayers, the keeping of simplicity and sincerity in all our Conversation, the keeping of a clear conscience to God and men, the serving of God with a perfect heart, these Are the riches I say.
cc-acp p-acp j n2 pns11 vvb av, dt vvg a-acp pp-f d j n2, dt n-vvg pp-f n1 cc n1 p-acp d po12 n1, dt n-vvg pp-f dt j n1 p-acp np1 cc n2, dt vvg pp-f np1 p-acp dt j n1, d vbr dt n2 pns11 vvb.
(30) sermon (DIV1)
1044
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7558
Take two men, the one rich in these kinde of riches, another that is rich to the world;
Take two men, the one rich in these kind of riches, Another that is rich to the world;
vvb crd n2, dt crd j p-acp d n1 pp-f n2, j-jn cst vbz j p-acp dt n1;
(30) sermon (DIV1)
1045
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7559
when these two die, which of the two riches would you chuse? I say, this is a thing that may win you to come in to Christ;
when these two die, which of the two riches would you choose? I say, this is a thing that may win you to come in to christ;
c-crq d crd vvi, r-crq pp-f dt crd n2 vmd pn22 vvi? pns11 vvb, d vbz dt n1 cst vmb vvi pn22 pc-acp vvi p-acp p-acp np1;
(30) sermon (DIV1)
1045
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7560
he will make you rich, you shall have treasures layd up, you shall bee rich in grace, and in all good workes. But is this all?
he will make you rich, you shall have treasures laid up, you shall be rich in grace, and in all good works. But is this all?
pns31 vmb vvi pn22 j, pn22 vmb vhi n2 vvn a-acp, pn22 vmb vbi j p-acp n1, cc p-acp d j n2. cc-acp vbz d d?
(30) sermon (DIV1)
1045
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7561
No, you shall be rich in all kinds of blessings, in all kinds of comforts, in all kinds of priviledges, it may bee this will winne you more. In 1 Cor. 3.23.
No, you shall be rich in all Kinds of blessings, in all Kinds of comforts, in all Kinds of privileges, it may be this will win you more. In 1 Cor. 3.23.
uh-dx, pn22 vmb vbi j p-acp d n2 pp-f n2, p-acp d n2 pp-f n2, p-acp d n2 pp-f n2, pn31 vmb vbi d vmb vvi pn22 av-dc. p-acp crd np1 crd.
(30) sermon (DIV1)
1047
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7562
Paul is yours, and Apollos is yours, the world, life, death, things present, and things to come, they are yours, Paul is yours, and Apollos is yours, the world, life, death, things present, and things to come, they Are yours,
np1 vbz png22, cc npg1 vbz png22, dt n1, n1, n1, n2 j, cc n2 pc-acp vvi, pns32 vbr png22,
(30) sermon (DIV1)
1047
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7563
and you are Christs, and Christ is Gods. Marke;and you Are Christ, and christ is God's Mark;
cc pn22 vbr npg1, cc np1 vbz n2 n1;
(30) sermon (DIV1)
1047
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7564
there is nothing but a Catalogue, an Inventory of a Christians riches, saith hee, Paul and Apollos. What are these, all the gifts and learning that they have it is for your sakes;
there is nothing but a Catalogue, an Inventory of a Christians riches, Says he, Paul and Apollos. What Are these, all the Gifts and learning that they have it is for your sakes;
pc-acp vbz pix p-acp dt n1, dt n1 pp-f dt njpg2 n2, vvz pns31, np1 cc npg1. q-crq vbr d, d dt n2 cc n1 cst pns32 vhb pn31 vbz p-acp po22 n2;
(30) sermon (DIV1)
1047
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7565
they are your servants, they are but men that watch over you for your salvation;
they Are your Servants, they Are but men that watch over you for your salvation;
pns32 vbr po22 n2, pns32 vbr p-acp n2 cst vvb p-acp pn22 p-acp po22 n1;
(30) sermon (DIV1)
1047
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7566
all the excellent gifts that God hath given to the sonnes of men, they are but your riches. But is this all?
all the excellent Gifts that God hath given to the Sons of men, they Are but your riches. But is this all?
d dt j n2 cst np1 vhz vvn p-acp dt n2 pp-f n2, pns32 vbr p-acp po22 n2. cc-acp vbz d d?
(30) sermon (DIV1)
1047
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7567
No, the world is yours and all in it.
No, the world is yours and all in it.
uh-dx, dt n1 vbz png22 cc d p-acp pn31.
(30) sermon (DIV1)
1049
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7568
You will say, we finde not this, for who hath the world at will? Who amongst the Saints?
You will say, we find not this, for who hath the world At will? Who among the Saints?
pn22 vmb vvi, pns12 vvb xx d, p-acp r-crq vhz dt n1 p-acp n1? r-crq p-acp dt n2?
(30) sermon (DIV1)
1050
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7569
Though you have not, yet the misery that you finde in the world, the want of wealth as well as the enjoying of it is yours, that is, it tends to your advantage, all is but for you.
Though you have not, yet the misery that you find in the world, the want of wealth as well as the enjoying of it is yours, that is, it tends to your advantage, all is but for you.
cs pn22 vhb xx, av dt n1 cst pn22 vvb p-acp dt n1, dt n1 pp-f n1 c-acp av c-acp dt n-vvg pp-f pn31 vbz png22, cst vbz, pn31 vvz p-acp po22 n1, d vbz cc-acp c-acp pn22.
(30) sermon (DIV1)
1051
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7570
As in the field of wheat we may sow, all is for the wheates sake;
As in the field of wheat we may sow, all is for the wheats sake;
p-acp p-acp dt n1 pp-f n1 pns12 vmb vvi, d vbz p-acp dt vvz n1;
(30) sermon (DIV1)
1051
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7571
the soyle is for the wheate, the Husbandman is for the wheate, the stalk, the eare, the dew, the barne, the threshing, all is to serve the wheate;
the soil is for the wheat, the Husbandman is for the wheat, the stalk, the ear, the due, the bairn, the threshing, all is to serve the wheat;
dt n1 vbz p-acp dt n1, dt n1 vbz p-acp dt n1, dt n1, dt n1, dt n1, dt n1, dt j-vvg, d vbz pc-acp vvi dt n1;
(30) sermon (DIV1)
1051
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7572
so wee may say of a Christian in this world. The world it selfe that is the field, is but for the wheate, for Christians:
so we may say of a Christian in this world. The world it self that is the field, is but for the wheat, for Christians:
av pns12 vmb vvi pp-f dt njp p-acp d n1. dt n1 pn31 n1 cst vbz dt n1, vbz cc-acp p-acp dt n1, c-acp np1:
(30) sermon (DIV1)
1051
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7573
the Husband-men, Paul and Apollos and Cephas are but for you. And if you object;
the Husbandmen, Paul and Apollos and Cephas Are but for you. And if you Object;
dt n2, np1 cc npg1 cc np1 vbr p-acp c-acp pn22. cc cs pn22 n1;
(30) sermon (DIV1)
1052
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7574
but alas, wee have many bitter ••ormes and afflictions, for all you make these promises unto us.
but alas, we have many bitter ••ormes and afflictions, for all you make these promises unto us.
cc-acp uh, pns12 vhb d j n2 cc n2, p-acp d pn22 vvb d n2 p-acp pno12.
(30) sermon (DIV1)
1053
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7575
It is very true, but all these are for the wheate;
It is very true, but all these Are for the wheat;
pn31 vbz av j, cc-acp d d vbr p-acp dt n1;
(30) sermon (DIV1)
1054
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7576
as you know the wheate must have a summer and a winter, it must have frost and snow it must have wet and drie,
as you know the wheat must have a summer and a winter, it must have frost and snow it must have wet and dry,
c-acp pn22 vvb dt n1 vmb vhi dt n1 cc dt n1, pn31 vmb vhi n1 cc n1 pn31 vmb vhi j cc j,
(30) sermon (DIV1)
1054
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7577
or else it will not ripen:
or Else it will not ripen:
cc av pn31 vmb xx vvi:
(30) sermon (DIV1)
1054
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7578
no more will you, you must have weale and woe, you must have affliction as well as prosperity;
no more will you, you must have weal and woe, you must have affliction as well as Prosperity;
dx av-dc vmb pn22, pn22 vmb vhi n1 cc n1, pn22 vmb vhi n1 c-acp av c-acp n1;
(30) sermon (DIV1)
1054
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7579
but this is for your comfort, all is for you: the world is yours. Is this all? No:
but this is for your Comfort, all is for you: the world is yours. Is this all? No:
cc-acp d vbz p-acp po22 n1, d vbz p-acp pn22: dt n1 vbz png22. vbz d d? uh-dx:
(30) sermon (DIV1)
1054
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7580
life is yours, death is yours;
life is yours, death is yours;
n1 vbz png22, n1 vbz png22;
(30) sermon (DIV1)
1056
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7581
that is, this life is nothing but a fitting, a preparing, a squaring of you for a better life, for eternity.
that is, this life is nothing but a fitting, a preparing, a squaring of you for a better life, for eternity.
d vbz, d n1 vbz pix p-acp dt j-vvg, dt vvg, dt n-vvg pp-f pn22 p-acp dt jc n1, p-acp n1.
(30) sermon (DIV1)
1056
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7582
Why? But death is terrible.
Why? But death is terrible.
q-crq? p-acp n1 vbz j.
(30) sermon (DIV1)
1057
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7583
No, it is your advantage, for you shall dye just then, when it is best for you; No, it is your advantage, for you shall die just then, when it is best for you;
uh-dx, pn31 vbz po22 n1, c-acp pn22 vmb vvi av av, c-crq pn31 vbz js p-acp pn22;
(30) sermon (DIV1)
1058
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7584
death shall serve but as a servant for your advantage.
death shall serve but as a servant for your advantage.
n1 vmb vvi cc-acp c-acp dt n1 p-acp po22 n1.
(30) sermon (DIV1)
1058
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7585
That as a man would have a tree that should grow, he lops it just in the time and season;
That as a man would have a tree that should grow, he lops it just in the time and season;
cst p-acp dt n1 vmd vhi dt n1 cst vmd vvi, pns31 vvz pn31 j p-acp dt n1 cc n1;
(30) sermon (DIV1)
1058
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7586
but trees that hee would have destroyed, he cuts them at any time. All the Saints have this comfort, that death comes for their advantage;
but trees that he would have destroyed, he cuts them At any time. All the Saints have this Comfort, that death comes for their advantage;
cc-acp n2 cst pns31 vmd vhi vvn, pns31 vvz pno32 p-acp d n1. av-d dt n2 vhb d n1, cst n1 vvz p-acp po32 n1;
(30) sermon (DIV1)
1058
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7587
God cuts them not downe, he lops them not, he puts not in the sickle till they be just ripe:
God cuts them not down, he lops them not, he puts not in the fickle till they be just ripe:
np1 vvz pno32 xx a-acp, pns31 vvz pno32 xx, pns31 vvz xx p-acp dt n1 c-acp pns32 vbb av j:
(30) sermon (DIV1)
1058
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7588
for death is theirs, and lest this should not be enough, he saith, things present and things to come are yours.
for death is theirs, and lest this should not be enough, he Says, things present and things to come Are yours.
p-acp n1 vbz png32, cc cs d vmd xx vbi av-d, pns31 vvz, n2 j cc n2 pc-acp vvi vbr png22.
(30) sermon (DIV1)
1058
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7589
Men will say, you promise for eternity indeed, but what doe ye for the present? Men will say, you promise for eternity indeed, but what do you for the present?
n2 vmb vvi, pn22 vvb p-acp n1 av, cc-acp q-crq vdb pn22 p-acp dt j?
(30) sermon (DIV1)
1059
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7590
Why, godlinesse hath the promise of the present life. Why, godliness hath the promise of the present life.
uh-crq, n1 vhz dt n1 pp-f dt j n1.
(30) sermon (DIV1)
1060
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7591
Yea, but if it be well with us for the present, yet we know not what may befall us. Yea, but if it be well with us for the present, yet we know not what may befall us.
uh, cc-acp cs pn31 vbb av p-acp pno12 p-acp dt j, av pns12 vvb xx r-crq vmb vvi pno12.
(30) sermon (DIV1)
1061
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7592
Things present therefore, and things to come, saith he, all this is yours: Things present Therefore, and things to come, Says he, all this is yours:
n2 j av, cc n2 pc-acp vvi, vvz pns31, d d vbz png22:
(30) sermon (DIV1)
1062
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7593
and if all this will not content you, I will adde one thing more, the Lord himselfe is yours;
and if all this will not content you, I will add one thing more, the Lord himself is yours;
cc cs d d vmb xx vvi pn22, pns11 vmb vvi crd n1 av-dc, dt n1 px31 vbz png22;
(30) sermon (DIV1)
1062
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7594
so that take God and looke on him in his greatnesse, in his mighty power;
so that take God and look on him in his greatness, in his mighty power;
av cst vvb np1 cc vvi p-acp pno31 p-acp po31 n1, p-acp po31 j n1;
(30) sermon (DIV1)
1062
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7595
God that is Lord of Heaven and Earth, I say, he is yours, all that he hath is yours, all that hee can doe is yours.
God that is Lord of Heaven and Earth, I say, he is yours, all that he hath is yours, all that he can do is yours.
np1 cst vbz n1 pp-f n1 cc n1, pns11 vvb, pns31 vbz png22, d cst pns31 vhz vbz png22, d cst pns31 vmb vdi vbz png22.
(30) sermon (DIV1)
1062
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7596
And therefore when hee speakes to Abraham, Abraham, saith he, I will bee thine, if thou wilt be mine, I will be to thee an exceeding great reward:
And Therefore when he speaks to Abraham, Abraham, Says he, I will be thine, if thou wilt be mine, I will be to thee an exceeding great reward:
cc av c-crq pns31 vvz p-acp np1, np1, vvz pns31, pns11 vmb vbi png21, cs pns21 vm2 vbi png11, pns11 vmb vbi p-acp pno21 dt j-vvg j n1:
(30) sermon (DIV1)
1062
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7597
you shall have God himselfe for your portion. You will say, how can God be your portion?
you shall have God himself for your portion. You will say, how can God be your portion?
pn22 vmb vhi np1 px31 p-acp po22 n1. pn22 vmb vvi, q-crq vmb np1 vbi po22 n1?
(30) sermon (DIV1)
1062
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7598
Yes, he himselfe is yours, for you must know that finding Mee are the best riches:
Yes, he himself is yours, for you must know that finding Me Are the best riches:
uh, pns31 px31 vbz png22, c-acp pn22 vmb vvi cst vvg pno11 vbr dt js n2:
(30) sermon (DIV1)
1064
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Loving favour, Prov. 22. is better than life; he that is rich in friends, is better than he that is rich in money; Loving favour, Curae 22. is better than life; he that is rich in Friends, is better than he that is rich in money;
vvg n1, np1 crd vbz jc cs n1; pns31 cst vbz j p-acp n2, vbz jc cs pns31 cst vbz j p-acp n1;
(30) sermon (DIV1)
1064
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7600
and among friends, who is like to God? and among Friends, who is like to God?
cc p-acp n2, r-crq vbz av-j p-acp np1?
(30) sermon (DIV1)
1064
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7601
It was the speech of the heathen, when he was asked where his treasure was, saith hee, Where Cyrus my friend is, that is, I reckon my friend my chiefe treasure.
It was the speech of the heathen, when he was asked where his treasure was, Says he, Where Cyrus my friend is, that is, I reckon my friend my chief treasure.
pn31 vbds dt n1 pp-f dt j-jn, c-crq pns31 vbds vvn c-crq po31 n1 vbds, vvz pns31, q-crq np1 po11 n1 vbz, cst vbz, pns11 vvb po11 n1 po11 j-jn n1.
(30) sermon (DIV1)
1065
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7602
I say, God is your friend as hee was the friend of Abraham ;
I say, God is your friend as he was the friend of Abraham;
pns11 vvb, np1 vbz po22 n1 c-acp pns31 vbds dt n1 pp-f np1;
(30) sermon (DIV1)
1065
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so hee is the friend of all the Saints, you have him and all that he can doe,
so he is the friend of all the Saints, you have him and all that he can do,
av pns31 vbz dt n1 pp-f d dt n2, pn22 vhb pno31 cc d cst pns31 vmb vdi,
(30) sermon (DIV1)
1065
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for that we may truly say, there is no end of a Christians riches.
for that we may truly say, there is no end of a Christians riches.
c-acp cst pns12 vmb av-j vvi, pc-acp vbz dx n1 pp-f dt njpg2 n2.
(30) sermon (DIV1)
1065
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Paul when hee considered this, Eph. 3. saith, This is a glorious priviledge, that I should preach among the Gentiles. Paul when he considered this, Ephesians 3. Says, This is a glorious privilege, that I should preach among the Gentiles.
np1 c-crq pns31 vvd d, np1 crd vvz, d vbz dt j n1, cst pns11 vmd vvi p-acp dt n2-j.
(30) sermon (DIV1)
1066
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The unsercheable riches of Christ, the unsercheable riches of Christ, hee could finde no bottome, hee knew not the measure the length, the breadth, the height, of these riches, and unsercheable riches of Christ.
The unsercheable riches of christ, the unsercheable riches of christ, he could find no bottom, he knew not the measure the length, the breadth, the height, of these riches, and unsercheable riches of christ.
dt j n2 pp-f np1, dt j n2 pp-f np1, pns31 vmd vvi dx n1, pns31 vvd xx dt n1 dt n1, dt n1, dt n1, pp-f d n2, cc j n2 pp-f np1.
(30) sermon (DIV1)
1066
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7607
Wee give you but a little glimpse;
we give you but a little glimpse;
pns12 vvb pn22 p-acp dt j n1;
(30) sermon (DIV1)
1066
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7608
if God open a crevise of light to you to see these riches, you will be content to doe as the Merchant, to fell all for the pearle,
if God open a crevice of Light to you to see these riches, you will be content to do as the Merchant, to fell all for the pearl,
cs np1 vvb dt n1 pp-f n1 p-acp pn22 pc-acp vvi d n2, pn22 vmb vbi j pc-acp vdi p-acp dt n1, pc-acp vvd d p-acp dt n1,
(30) sermon (DIV1)
1066
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for it is worth all that you can sell for it:
for it is worth all that you can fell for it:
c-acp pn31 vbz j av-d cst pn22 vmb vvi p-acp pn31:
(30) sermon (DIV1)
1066
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7610
I say, if you could see what it were, if you could discerne and judge of it with righteous judgement, you would regard nothing in th• world besides;
I say, if you could see what it were, if you could discern and judge of it with righteous judgement, you would regard nothing in th• world beside;
pns11 vvb, cs pn22 vmd vvi r-crq pn31 vbdr, cs pn22 vmd vvi cc vvi pp-f pn31 p-acp j n1, pn22 vmd vvi pix p-acp n1 n1 a-acp;
(30) sermon (DIV1)
1066
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but you would then say, I will goe and take Christ, for there is riches indeed and hee is a happy man of whom God saith,
but you would then say, I will go and take christ, for there is riches indeed and he is a happy man of whom God Says,
cc-acp pn22 vmd av vvi, pns11 vmb vvi cc vvi np1, c-acp pc-acp vbz n2 av cc pns31 vbz dt j n1 pp-f r-crq np1 vvz,
(30) sermon (DIV1)
1066
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7612
as he saith of that Church, I know thy poverty, but thou art rich: So you see you shall have a kingdome by Christ, and you shall have riches. But is this all? No:
as he Says of that Church, I know thy poverty, but thou art rich: So you see you shall have a Kingdom by christ, and you shall have riches. But is this all? No:
c-acp pns31 vvz pp-f d n1, pns11 vvb po21 n1, cc-acp pns21 vb2r j: av pn22 vvb pn22 vmb vhi dt n1 p-acp np1, cc pn22 vmb vhi n2. cc-acp vbz d d? uh-dx:
(30) sermon (DIV1)
1066
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for I tell you, the Scriptures present them to us under sensible things, things that wee can feele,
for I tell you, the Scriptures present them to us under sensible things, things that we can feel,
c-acp pns11 vvb pn22, dt n2 vvb pno32 p-acp pno12 p-acp j n2, n2 cst pns12 vmb vvi,
(30) sermon (DIV1)
1068
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because that we are lead with senses in this life; he saith, if you will come into Christ he will make you a feast; Esay saith, 25.16. In the Mount of the Lord, he will provide a Feast, of fined Wines, of fat Wines fined and purified, of fatlings full of marrow:
Because that we Are led with Senses in this life; he Says, if you will come into christ he will make you a feast; Isaiah Says, 25.16. In the Mount of the Lord, he will provide a Feast, of fined Wines, of fat Wines fined and purified, of fatlings full of marrow:
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(30) sermon (DIV1)
1068
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and frequently it is repeated in Scripture, that Christ wil make you a feast, They were sent to come unto the feast of the King, Mat. 22 His Wine was drawne, his Fatlings was prepared;
and frequently it is repeated in Scripture, that christ will make you a feast, They were sent to come unto the feast of the King, Mathew 22 His Wine was drawn, his Fatlings was prepared;
cc av-j pn31 vbz vvn p-acp n1, cst np1 vmb vvi pn22 dt n1, pns32 vbdr vvn pc-acp vvi p-acp dt n1 pp-f dt n1, np1 crd po31 n1 vbds vvn, po31 n2 vbds vvn;
(30) sermon (DIV1)
1068
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that is, any thing you shall have by Christ: you shall have a Feast. What is this? Looke what meat doth:
that is, any thing you shall have by christ: you shall have a Feast. What is this? Look what meat does:
d vbz, d n1 pn22 vmb vhi p-acp np1: pn22 vmb vhi dt n1. q-crq vbz d? vvi r-crq n1 vdz:
(30) sermon (DIV1)
1068
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7617
meat is called a feast, because it maintaines life; and so doth this, it breeds and maintaines life, yea immortall life;
meat is called a feast, Because it maintains life; and so does this, it breeds and maintains life, yea immortal life;
n1 vbz vvn dt n1, c-acp pn31 vvz n1; cc av vdz d, pn31 vvz cc vvz n1, uh j n1;
(30) sermon (DIV1)
1070
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7618
as the food is of an immortall nature, it is the bread of life. Againe, meat breeds strength;
as the food is of an immortal nature, it is the bred of life. Again, meat breeds strength;
c-acp dt n1 vbz pp-f dt j n1, pn31 vbz dt n1 pp-f n1. av, n1 vvz n1;
(30) sermon (DIV1)
1070
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so this strengthens you in the inward man to doe holy and spirituall duties, as the corporal meat strengthens the outward man to labour and exercise.
so this strengthens you in the inward man to do holy and spiritual duties, as the corporal meat strengthens the outward man to labour and exercise.
av d vvz pn22 p-acp dt j n1 pc-acp vdi j cc j n2, c-acp dt j n1 vvz dt j n1 pc-acp vvi cc n1.
(30) sermon (DIV1)
1071
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7620
Againe, a Feast breeds joy and cheerefulnesse; So doth this. As the corporall feast cheeres the heart and refreshes the spirit;
Again, a Feast breeds joy and cheerfulness; So does this. As the corporal feast cheers the heart and Refreshes the Spirit;
av, dt n1 vvz n1 cc n1; av vdz d. p-acp dt j n1 vvz dt n1 cc vvz dt n1;
(30) sermon (DIV1)
1072
Image 321
7621
so if you would know what this feast is, it is that which breeds and maintaines spirituall life and strength and cheerfulnesse.
so if you would know what this feast is, it is that which breeds and maintains spiritual life and strength and cheerfulness.
av cs pn22 vmd vvi r-crq d n1 vbz, pn31 vbz d r-crq vvz cc vvz j n1 cc n1 cc n1.
(30) sermon (DIV1)
1072
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7622
You will say what is that? By induction of particulars what it is not, you shall finde what it is.
You will say what is that? By induction of particulars what it is not, you shall find what it is.
pn22 vmb vvi r-crq vbz d? p-acp n1 pp-f n2-jn r-crq pn31 vbz xx, pn22 vmb vvi r-crq pn31 vbz.
(30) sermon (DIV1)
1073
Image 321
7623
First, it is not that which continues you in a being, for that stones have, and yet are farre from having this life.
First, it is not that which continues you in a being, for that stones have, and yet Are Far from having this life.
ord, pn31 vbz xx d r-crq vvz pn22 p-acp dt vbg, p-acp d n2 vhb, cc av vbr av-j p-acp vhg d n1.
(30) sermon (DIV1)
1075
Image 321
7624
Againe, it is not that which gives you vegetation and motion and sense, for that Beasts have,
Again, it is not that which gives you vegetation and motion and sense, for that Beasts have,
av, pn31 vbz xx d r-crq vvz pn22 n1 cc n1 cc n1, p-acp d n2 vhb,
(30) sermon (DIV1)
1076
Image 321
7625
and that have not this life. Againe, it is not the exercise of reason, and understanding;
and that have not this life. Again, it is not the exercise of reason, and understanding;
cc cst vhb xx d n1. av, pn31 vbz xx dt n1 pp-f n1, cc n1;
(30) sermon (DIV1)
1076
Image 321
7626
for that reprobates and divels may have, yet dye the second death. What is it then?
for that Reprobates and Devils may have, yet die the second death. What is it then?
p-acp d n2-jn cc n2 vmb vhi, av vvb dt ord n1. q-crq vbz pn31 av?
(30) sermon (DIV1)
1077
Image 321
7627
It is that which breeds and maintaines, that holy and regenerate men live heare, and with the Angels live in Heaven for all eternity; that which breeds that life:
It is that which breeds and maintains, that holy and regenerate men live hear, and with the Angels live in Heaven for all eternity; that which breeds that life:
pn31 vbz d r-crq vvz cc vvz, cst j cc j-vvn n2 vvb vvi, cc p-acp dt n2 vvb p-acp n1 p-acp d n1; cst r-crq vvz d n1:
(30) sermon (DIV1)
1079
Image 321
7628
for you must know that the soule that is within us, hath its food to feed on, as well as the body.
for you must know that the soul that is within us, hath its food to feed on, as well as the body.
c-acp pn22 vmb vvi d dt n1 cst vbz p-acp pno12, vhz po31 n1 pc-acp vvi a-acp, c-acp av c-acp dt n1.
(30) sermon (DIV1)
1079
Image 321
7629
The soule hath its food, that is, whersoever there is the hidden man, where there is the new man the hidden man of the heart, as Peter cals it, it must be fed as well as the outward man;
The soul hath its food, that is, wheresoever there is the hidden man, where there is the new man the hidden man of the heart, as Peter calls it, it must be fed as well as the outward man;
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(30) sermon (DIV1)
1079
Image 321
7630
it must have dinners, and suppers, and break-fasts; if there be life, there it must have all this:
it must have dinners, and suppers, and breakfasts; if there be life, there it must have all this:
pn31 vmb vhi n2, cc n2, cc n2; cs pc-acp vbi n1, a-acp pn31 vmb vhi d d:
(30) sermon (DIV1)
1079
Image 321
7631
otherwise, what is Christs saying when he said, Ioh. 4. I have other meat that you know not of:
otherwise, what is Christ saying when he said, John 4. I have other meat that you know not of:
av, q-crq vbz npg1 n1 c-crq pns31 vvd, np1 crd pns11 vhb j-jn n1 cst pn22 vvb xx pp-f:
(30) sermon (DIV1)
1079
Image 321
7632
and what is Davids meaning when he saith? Thy word is sweeter to mee than the honey or the honey combe.
and what is Davids meaning when he Says? Thy word is Sweeten to me than the honey or the honey comb.
cc r-crq vbz npg1 vvg c-crq pns31 vvz? po21 n1 vbz jc p-acp pno11 cs dt n1 cc dt n1 n1.
(30) sermon (DIV1)
1079
Image 321
7633
If it bee not that the soule, the regenerate man within, is fed with a kinde of foode.
If it be not that the soul, the regenerate man within, is fed with a kind of food.
cs pn31 vbb xx d dt n1, dt j-vvn n1 p-acp, vbz vvn p-acp dt n1 pp-f n1.
(30) sermon (DIV1)
1079
Image 321
7634
And what is Iobs meaning, when he said? Hee found it better than his appointed meales ;
And what is Jobs meaning, when he said? He found it better than his appointed meals;
cc q-crq vbz n2 vvg, c-crq pns31 vvd? pns31 vvd pn31 jc cs po31 j-vvn n2;
(30) sermon (DIV1)
1079
Image 321
7635
that is, he would let his body starve;
that is, he would let his body starve;
d vbz, pns31 vmd vvi po31 n1 vvi;
(30) sermon (DIV1)
1079
Image 321
7636
it should want at least, rather than his soule should be deprived of the ordinary meat it should have.
it should want At least, rather than his soul should be deprived of the ordinary meat it should have.
pn31 vmd vvi p-acp ds, av-c cs png31 n1 vmd vbi vvn pp-f dt j n1 pn31 vmd vhi.
(30) sermon (DIV1)
1079
Image 321
7637
In this sense, Manna is said to bee the food of Angels:
In this sense, Manna is said to be the food of Angels:
p-acp d n1, n1 vbz vvn pc-acp vbi dt n1 pp-f n2:
(30) sermon (DIV1)
1079
Image 321
7638
why could Manna bee the food of Angels? If these materiall and substantiall soules and the Angels had not somewhat else to feed on: Manna was Angels foode;
why could Manna be the food of Angels? If these material and substantial Souls and the Angels had not somewhat Else to feed on: Manna was Angels food;
q-crq vmd n1 vbi dt n1 pp-f n2? cs d j-jn cc j n2 cc dt n2 vhd xx av av pc-acp vvi a-acp: n1 vbds np1 n1;
(30) sermon (DIV1)
1079
Image 321
7639
Angels have not mouthes to eate Manna, therefore it is not the corporall Manna, that is said to be Angels foode. What then?
Angels have not mouths to eat Manna, Therefore it is not the corporal Manna, that is said to be Angels food. What then?
n2 vhb xx n2 pc-acp vvi n1, av pn31 vbz xx dt j n1, cst vbz vvn pc-acp vbi n2 n1. q-crq av?
(30) sermon (DIV1)
1079
Image 321
7640
It was Christ that was typified by Manna, as he saith, Iohn 6. I am the true Manna, the true bread that came downe from heaven:
It was christ that was typified by Manna, as he Says, John 6. I am the true Manna, the true bred that Come down from heaven:
pn31 vbds np1 cst vbds vvn p-acp n1, c-acp pns31 vvz, np1 crd pns11 vbm dt j n1, dt j n1 cst vvd a-acp p-acp n1:
(30) sermon (DIV1)
1081
Image 321
7641
The Fathe•s eate the same spirituall meate; so it was then the spirituatll Manna that was Angels foode;
The Fathe•s eat the same spiritual meat; so it was then the spirituatll Manna that was Angels food;
dt n2 vvb dt d j n1; av pn31 vbds av dt av n1 cst vbds np1 n1;
(30) sermon (DIV1)
1081
Image 321
7642
and if Angels foode, then the foode of our soules, for our soules and Angels feede alike.
and if Angels food, then the food of our Souls, for our Souls and Angels feed alike.
cc cs n2 n1, cs dt n1 pp-f po12 n2, p-acp po12 n2 cc n2 vvb av-j.
(30) sermon (DIV1)
1081
Image 321
7643
You will say, yet cleare unto us further, what this is.
You will say, yet clear unto us further, what this is.
pn22 vmb vvi, av j p-acp pno12 av-jc, r-crq d vbz.
(30) sermon (DIV1)
1082
Image 321
7644
If wee come to eate Angels foode, you shall finde in Iohn 6. Seek not for the meat that perisheth,
If we come to eat Angels food, you shall find in John 6. Seek not for the meat that Perishes,
cs pns12 vvb pc-acp vvi n2 n1, pn22 vmb vvi p-acp np1 crd vvb xx p-acp dt n1 cst vvz,
(30) sermon (DIV1)
1083
Image 321
7645
but for the meat that endures for ever, saith Christ, which the sonne of man shall give you, for him hath God the Father sealed. but for the meat that endures for ever, Says christ, which the son of man shall give you, for him hath God the Father sealed.
cc-acp p-acp dt n1 cst vvz p-acp av, vvz np1, r-crq dt n1 pp-f n1 vmb vvi pn22, p-acp pno31 vhz np1 dt n1 vvd.
(30) sermon (DIV1)
1083
Image 321
7646
Marke, Seeke the meat that endures for ever ; so then there is another feast, another meate:
Mark, Seek the meat that endures for ever; so then there is Another feast, Another meat:
n1, vvb dt n1 cst vvz p-acp av; av av pc-acp vbz j-jn n1, j-jn n1:
(30) sermon (DIV1)
1083
Image 321
7647
and if you would know what it is this is one property, it is meat that endures for ever:
and if you would know what it is this is one property, it is meat that endures for ever:
cc cs pn22 vmd vvi r-crq pn31 vbz d vbz crd n1, pn31 vbz n1 cst vvz p-acp av:
(30) sermon (DIV1)
1083
Image 321
7648
That is, other men when they eate, the sweetnesse is gone as soone as they have eaten;
That is, other men when they eat, the sweetness is gone as soon as they have eaten;
cst vbz, j-jn n2 c-crq pns32 vvb, dt n1 vbz vvn a-acp av c-acp pns32 vhb vvn;
(30) sermon (DIV1)
1083
Image 321
7649
but the sweetnesse of this continues:
but the sweetness of this continues:
cc-acp dt n1 pp-f d vvz:
(30) sermon (DIV1)
1083
Image 321
7650
that is, what profit you have had from hearin• the word, what comfort you have had from praying to God, from serving God with a perfect heart; these comforts continue for ever.
that is, what profit you have had from hearin• the word, what Comfort you have had from praying to God, from serving God with a perfect heart; these comforts continue for ever.
cst vbz, q-crq vvb pn22 vhb vhn p-acp n1 dt n1, r-crq vvb pn22 vhb vhn p-acp vvg p-acp np1, p-acp vvg np1 p-acp dt j n1; d n2 vvb p-acp av.
(30) sermon (DIV1)
1083
Image 321
7651
As twenty yeares after a man may feele the sweetnesse of a good Sermon, of a faithfull prayer, of a good worke, of serving God with a perfect heart and a willing minde;
As twenty Years After a man may feel the sweetness of a good Sermon, of a faithful prayer, of a good work, of serving God with a perfect heart and a willing mind;
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(30) sermon (DIV1)
1083
Image 321
7652
I say, many yeares after hee may finde the sweetnesse. So that here the Glutton hath his wish;
I say, many Years After he may find the sweetness. So that Here the Glutton hath his wish;
pns11 vvb, d n2 c-acp pns31 vmb vvi dt n1. av cst av dt n1 vhz po31 n1;
(30) sermon (DIV1)
1083
Image 321
7653
you know the Glutton wished that he had a long neck, that he might be long in tasting of the sweetnesse of his meat, I say, here you may bee long in tasting the sweetnesse of it;
you know the Glutton wished that he had a long neck, that he might be long in tasting of the sweetness of his meat, I say, Here you may be long in tasting the sweetness of it;
pn22 vvb dt n1 vvd cst pns31 vhd dt j n1, cst pns31 vmd vbi j p-acp vvg pp-f dt n1 pp-f po31 n1, pns11 vvb, av pn22 vmb vbi j p-acp vvg dt n1 pp-f pn31;
(30) sermon (DIV1)
1083
Image 321
7654
for the sweetnesse of the meat continues here, and not the sweetnesse onely, but the strength of it continues for ever.
for the sweetness of the meat continues Here, and not the sweetness only, but the strength of it continues for ever.
p-acp dt n1 pp-f dt n1 vvz av, cc xx dt n1 av-j, cc-acp dt n1 pp-f pn31 vvz p-acp av.
(30) sermon (DIV1)
1083
Image 321
7655
The strength of other meate vanisheth in a day, as the sweetnesse is gone in a moment,
The strength of other meat Vanishes in a day, as the sweetness is gone in a moment,
dt n1 pp-f j-jn n1 vvz p-acp dt n1, c-acp dt n1 vbz vvn p-acp dt n1,
(30) sermon (DIV1)
1083
Image 321
7656
but the strength of this endures for ever, and will make you live for ever; that is one property of this meate;
but the strength of this endures for ever, and will make you live for ever; that is one property of this meat;
cc-acp dt n1 pp-f d vvz p-acp av, cc vmb vvi pn22 vvb p-acp av; d vbz crd n1 pp-f d n1;
(30) sermon (DIV1)
1083
Image 321
7657
seek this meat for it endures for ever.
seek this meat for it endures for ever.
vvb d n1 c-acp pn31 vvz p-acp av.
(30) sermon (DIV1)
1083
Image 321
7658
Another you shall finde in Esay 55. This meat satisfieth; why do you lay out silver and not for bread,
another you shall find in Isaiah 55. This meat Satisfieth; why do you lay out silver and not for bred,
j-jn pn22 vmb vvi p-acp np1 crd d n1 vvz; q-crq vdb pn22 vvi av n1 cc xx p-acp n1,
(30) sermon (DIV1)
1084
Image 321
7659
and why doe you labour and are not satisfied; come buy of mee Wine and Milke, that you may bee satisfied. and why do you labour and Are not satisfied; come buy of me Wine and Milk, that you may be satisfied.
cc q-crq vdb pn22 vvi cc vbr xx vvn; vvb vvb pp-f pno11 n1 cc n1, cst pn22 vmb vbi vvn.
(30) sermon (DIV1)
1084
Image 321
7660
Take other meate in the world, it doth not satisfie, I meane, perishing meate; outward things they doe not satisfie:
Take other meat in the world, it does not satisfy, I mean, perishing meat; outward things they do not satisfy:
vvb j-jn n1 p-acp dt n1, pn31 vdz xx vvi, pns11 vvb, vvg n1; j n2 pns32 vdb xx vvi:
(30) sermon (DIV1)
1085
Image 321
7661
and therefore this is called a feast, because in a feast there are all sorts of dishes, there is variety of dainties, there is nothing wanting:
and Therefore this is called a feast, Because in a feast there Are all sorts of Dishes, there is variety of dainties, there is nothing wanting:
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(30) sermon (DIV1)
1085
Image 321
7662
and so saith he, if you come home to Christ ;
and so Says he, if you come home to christ;
cc av vvz pns31, cs pn22 vvb av-an p-acp np1;
(30) sermon (DIV1)
1085
Image 321
7663
the soule shall have whatsoever it can desire, remission of sins, reconciliation with God, joy, peace, freedome from the second death, provision, all things.
the soul shall have whatsoever it can desire, remission of Sins, reconciliation with God, joy, peace, freedom from the second death, provision, all things.
dt n1 vmb vhi r-crq pn31 vmb vvi, n1 pp-f n2, n1 p-acp np1, n1, n1, n1 p-acp dt ord n1, n1, d n2.
(30) sermon (DIV1)
1085
Image 321
7664
In a word, as in a Banquet, in a great Feast, there is all sorts of things;
In a word, as in a Banquet, in a great Feast, there is all sorts of things;
p-acp dt n1, c-acp p-acp dt n1, p-acp dt j n1, pc-acp vbz d n2 pp-f n2;
(30) sermon (DIV1)
1086
Image 321
7665
you have sweet odours you have musique, and all variety of dishes, all sorts of wine:
you have sweet odours you have music, and all variety of Dishes, all sorts of wine:
pn22 vhb j n2 pn22 vhb n1, cc d n1 pp-f n2, d n2 pp-f n1:
(30) sermon (DIV1)
1086
Image 321
7666
So saith he, if you will come home to Christ, you shall have all things that your heart can wish and desire.
So Says he, if you will come home to christ, you shall have all things that your heart can wish and desire.
av vvz pns31, cs pn22 vmb vvi av-an p-acp np1, pn22 vmb vhi d n2 cst po22 n1 vmb vvi cc n1.
(30) sermon (DIV1)
1086
Image 321
7667
Now, there is nothing in the world that can give satisfaction to the soule, you shall never have all things else;
Now, there is nothing in the world that can give satisfaction to the soul, you shall never have all things Else;
av, pc-acp vbz pix p-acp dt n1 cst vmb vvi n1 p-acp dt n1, pn22 vmb av-x vhi d n2 av;
(30) sermon (DIV1)
1087
Image 321
7668
but as Christ saith, If you drinke of other water, you shall thirst againe ; this is that which satisfieth, because all other things are but particular.
but as christ Says, If you drink of other water, you shall thirst again; this is that which Satisfieth, Because all other things Are but particular.
cc-acp c-acp np1 vvz, cs pn22 vvb pp-f j-jn n1, pn22 vmb vvi av; d vbz d r-crq vvz, c-acp d j-jn n2 vbr cc-acp j.
(30) sermon (DIV1)
1087
Image 321
7669
Health, you know, will serve but against sicknesse. Wealth and profit will serve but against poverty.
Health, you know, will serve but against sickness. Wealth and profit will serve but against poverty.
n1, pn22 vvb, vmb vvi cc-acp p-acp n1. n1 cc n1 vmb vvi cc-acp p-acp n1.
(30) sermon (DIV1)
1088
Image 321
7670
Credit and honour will but serve against disgrace. The soule now is of a greater latitude;
Credit and honour will but serve against disgrace. The soul now is of a greater latitude;
n1 cc n1 vmb cc-acp vvi p-acp n1. dt n1 av vbz pp-f dt jc n1;
(30) sermon (DIV1)
1088
Image 321
7671
it is onely God, the universall good, that can make a great Feast to satisfie it, he onely can fill all the corners of the soule;
it is only God, the universal good, that can make a great Feast to satisfy it, he only can fill all the corners of the soul;
pn31 vbz av-j np1, dt j j, cst vmb vvi dt j n1 pc-acp vvi pn31, pns31 av-j vmb vvi d dt n2 pp-f dt n1;
(30) sermon (DIV1)
1089
Image 321
7672
none can make a Feast to satisfie the soule but onely the Lord, because he is the universall good, hee fils the soule every way.
none can make a Feast to satisfy the soul but only the Lord, Because he is the universal good, he fills the soul every Way.
pix vmb vvi dt n1 pc-acp vvi dt n1 cc-acp av-j dt n1, c-acp pns31 vbz dt j j, pns31 vvz dt n1 d n1.
(30) sermon (DIV1)
1089
Image 321
7673
Other things doe but weary, they satisfie not;
Other things do but weary, they satisfy not;
j-jn n2 vdb p-acp j, pns32 vvb xx;
(30) sermon (DIV1)
1090
Image 321
7674
when a man hath all hee can have, something more he would have, though he know not what:
when a man hath all he can have, something more he would have, though he know not what:
c-crq dt n1 vhz d pns31 vmb vhi, pi dc pns31 vmd vhi, cs pns31 vvb xx r-crq:
(30) sermon (DIV1)
1090
Image 321
7675
I say, there is nothing can satisfie but the Lord onely, it is he that makes the Feast;
I say, there is nothing can satisfy but the Lord only, it is he that makes the Feast;
pns11 vvb, pc-acp vbz pix vmb vvi p-acp dt n1 av-j, pn31 vbz pns31 cst vvz dt n1;
(30) sermon (DIV1)
1090
Image 321
7676
and thence is that speech, Why doe you lay forth money, and not for bread? Why doe you labour without being satisfied?
and thence is that speech, Why do you lay forth money, and not for bred? Why do you labour without being satisfied?
cc av vbz d n1, q-crq vdb pn22 vvi av n1, cc xx p-acp n1? q-crq vdb pn22 vvi p-acp vbg vvn?
(30) sermon (DIV1)
1090
Image 321
7677
But yet there is one property more, by which you shall know what this Feast is:
But yet there is one property more, by which you shall know what this Feast is:
cc-acp av pc-acp vbz crd n1 av-dc, p-acp r-crq pn22 vmb vvi r-crq d n1 vbz:
(30) sermon (DIV1)
1091
Image 321
7678
it is a continuall Feast, that is, it is not onely a Feast:
it is a continual Feast, that is, it is not only a Feast:
pn31 vbz dt j n1, cst vbz, pn31 vbz xx av-j dt n1:
(30) sermon (DIV1)
1091
Image 321
7679
but as I said before there is a continuall tract, a continuall streame of comfort without interruption or intermission;
but as I said before there is a continual tract, a continual stream of Comfort without interruption or intermission;
cc-acp c-acp pns11 vvd a-acp pc-acp vbz dt j n1, dt j n1 pp-f n1 p-acp n1 cc n1;
(30) sermon (DIV1)
1091
Image 321
7680
A good conscience is a continuall feast ;A good conscience is a continual feast;
dt j n1 vbz dt j n1;
(30) sermon (DIV1)
1091
Image 321
7681
that which is said of a good conscience, may bee said of this Feast that Christ shall make you.
that which is said of a good conscience, may be said of this Feast that christ shall make you.
cst r-crq vbz vvn pp-f dt j n1, vmb vbi vvn pp-f d n1 cst np1 vmb vvi pn22.
(30) sermon (DIV1)
1091
Image 321
7682
Other feasts be not continuall, the sweetnesse of one bit is gone, before another comes;
Other feasts be not continual, the sweetness of one bit is gone, before Another comes;
av-jn n2 vbb xx j, dt n1 pp-f crd n1 vbz vvn, p-acp j-jn vvz;
(30) sermon (DIV1)
1091
Image 321
7683
and when you eate well and are satisfied, you desire no more, you are glutted with it, and there is an end:
and when you eat well and Are satisfied, you desire no more, you Are glutted with it, and there is an end:
cc c-crq pn22 vvb av cc vbr vvn, pn22 vvb av-dx av-dc, pn22 vbr vvn p-acp pn31, cc pc-acp vbz dt n1:
(30) sermon (DIV1)
1091
Image 321
7684
but it is not so here with this meate in this Feast, because here both the appetite and the meat continue;
but it is not so Here with this meat in this Feast, Because Here both the appetite and the meat continue;
cc-acp pn31 vbz xx av av p-acp d n1 p-acp d n1, c-acp av av-d dt n1 cc dt n1 vvb;
(30) sermon (DIV1)
1091
Image 321
7685
therefore I say it is a continuall Feast, because both the stomack and the Feast continue, they last and endure:
Therefore I say it is a continual Feast, Because both the stomach and the Feast continue, they last and endure:
av pns11 vvb pn31 vbz dt j n1, c-acp d dt n1 cc dt n1 vvb, pns32 vvb cc vvi:
(30) sermon (DIV1)
1091
Image 321
7686
the stomack and the Feast, the desire and the object;
the stomach and the Feast, the desire and the Object;
dt n1 cc dt n1, dt n1 cc dt n1;
(30) sermon (DIV1)
1091
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7687
that is, your drinking shall not take away your thrist, and your thirst againe shall not want drinke:
that is, your drinking shall not take away your thrist, and your thirst again shall not want drink:
d vbz, po22 n-vvg vmb xx vvi av po22 n1, cc po22 n1 av vmb xx vvi n1:
(30) sermon (DIV1)
1091
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and that is the meaning of that, Eph. 5. saith he, Bee not filled with Wine, wherein is excesse,
and that is the meaning of that, Ephesians 5. Says he, be not filled with Wine, wherein is excess,
cc cst vbz dt n1 pp-f d, np1 crd vvz pns31, vbb xx vvn p-acp n1, q-crq vbz n1,
(30) sermon (DIV1)
1091
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7689
but be filled with the Spirit. but be filled with the Spirit.
cc-acp vbi vvn p-acp dt n1.
(30) sermon (DIV1)
1091
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7690
Marke, the meaning of that is this, saith hee, if you taste Wine and the sweetnesse of it, in time you are subject to excesse;
Mark, the meaning of that is this, Says he, if you taste Wine and the sweetness of it, in time you Are Subject to excess;
vvb, dt n1 pp-f d vbz d, vvz pns31, cs pn22 vvb n1 cc dt n1 pp-f pn31, p-acp n1 pn22 vbr j-jn p-acp n1;
(30) sermon (DIV1)
1091
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7691
when you drinke a little your thirst is gone, goe further and there is excesse. But now come to spirituall things, your desire continues;
when you drink a little your thirst is gone, go further and there is excess. But now come to spiritual things, your desire continues;
c-crq pn22 vvb dt j po22 n1 vbz vvn, vvb av-jc cc a-acp vbz n1. p-acp av vvb p-acp j n2, po22 n1 vvz;
(30) sermon (DIV1)
1091
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still there is thirst, and still there is drinke;
still there is thirst, and still there is drink;
av a-acp vbz n1, cc av pc-acp vbz n1;
(30) sermon (DIV1)
1092
Image 321
7693
you shall still have a strong appetite, and you shall still have meate, one takes not away another, there is a continuall feast,
you shall still have a strong appetite, and you shall still have meat, one Takes not away Another, there is a continual feast,
pn22 vmb av vhi dt j n1, cc pn22 vmb av vhi n1, pi vvz xx av j-jn, pc-acp vbz dt j n1,
(30) sermon (DIV1)
1092
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7694
and therfore be not filled with Wine wherein is excesse: that is, the pleasure of it is soone gone;
and Therefore be not filled with Wine wherein is excess: that is, the pleasure of it is soon gone;
cc av vbb xx vvn p-acp n1 c-crq vbz n1: cst vbz, dt n1 pp-f pn31 vbz av vvn;
(30) sermon (DIV1)
1092
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7695
but be filled with the Spirit that shall refresh you, more than any cups of Sack, than any Flagons of Wine.
but be filled with the Spirit that shall refresh you, more than any cups of Sack, than any Flagons of Wine.
cc-acp vbi vvn p-acp dt n1 cst vmb vvi pn22, av-dc cs d n2 pp-f n1, cs d n2 pp-f n1.
(30) sermon (DIV1)
1092
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7696
I say, this comfort you shall have, that this feast shall continue with you.
I say, this Comfort you shall have, that this feast shall continue with you.
pns11 vvb, d n1 pn22 vmb vhi, cst d n1 vmb vvi p-acp pn22.
(30) sermon (DIV1)
1092
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7697
When sicknesse comes, what will other things doe us good? Take all the comforts in the world, they admit interruption.
When sickness comes, what will other things do us good? Take all the comforts in the world, they admit interruption.
c-crq n1 vvz, q-crq vmb j-jn n2 vdb pno12 j? vvb d dt n2 p-acp dt n1, pns32 vvb n1.
(30) sermon (DIV1)
1093
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7698
If a man live in abundance of all things, yet many cases there are, many troubles, wherein hee shall have no comfort from these,
If a man live in abundance of all things, yet many cases there Are, many Troubles, wherein he shall have no Comfort from these,
cs dt n1 vvb p-acp n1 pp-f d n2, av d n2 pc-acp vbr, d n2, c-crq pns31 vmb vhi dx n1 p-acp d,
(30) sermon (DIV1)
1093
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but this feast shall continue with you, it shall lye downe with you;
but this feast shall continue with you, it shall lie down with you;
cc-acp d n1 vmb vvi p-acp pn22, pn31 vmb vvi a-acp p-acp pn22;
(30) sermon (DIV1)
1093
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it will goe with your sick beds to you, and there a good conscience will be a continuall Feast;
it will go with your sick Beds to you, and there a good conscience will be a continual Feast;
pn31 vmb vvi p-acp po22 j n2 p-acp pn22, cc a-acp dt j n1 vmb vbi dt j n1;
(30) sermon (DIV1)
1093
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it will goe to prison with you, and there it will refresh you;
it will go to prison with you, and there it will refresh you;
pn31 vmb vvi p-acp n1 p-acp pn22, cc a-acp pn31 vmb vvi pn22;
(30) sermon (DIV1)
1093
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7702
it will passe with you through ill and good report, and there it will comfort you;
it will pass with you through ill and good report, and there it will Comfort you;
pn31 vmb vvi p-acp pn22 p-acp j-jn cc j n1, cc a-acp pn31 vmb vvi pn22;
(30) sermon (DIV1)
1093
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7703
it leaves you not in death, but there and in all the changes of this life, it shall be with you to refresh you,
it leaves you not in death, but there and in all the changes of this life, it shall be with you to refresh you,
pn31 vvz pn22 xx p-acp n1, cc-acp a-acp cc p-acp d dt n2 pp-f d n1, pn31 vmb vbi p-acp pn22 pc-acp vvi pn22,
(30) sermon (DIV1)
1093
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7704
and to cheere your spirits more than any Cordiall:
and to cheer your spirits more than any Cordial:
cc pc-acp vvi po22 n2 av-dc cs d n1:
(30) sermon (DIV1)
1093
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7705
this you shall have by Christ if you will take him, such a Feast he will make you.
this you shall have by christ if you will take him, such a Feast he will make you.
d pn22 vmb vhi p-acp np1 cs pn22 vmb vvi pno31, d dt n1 pns31 vmb vvi pn22.
(30) sermon (DIV1)
1093
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7706
But you will say, we finde no such thing, wee finde no such sweetnesse in Christ.
But you will say, we find no such thing, we find no such sweetness in christ.
p-acp pn22 vmb vvi, pns12 vvb dx d n1, pns12 vvb dx d n1 p-acp np1.
(30) sermon (DIV1)
1094
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7707
It is because you are not hungry. Come and tell such an one as Paul was, of such a banquet; It is Because you Are not hungry. Come and tell such an one as Paul was, of such a banquet;
pn31 vbz c-acp pn22 vbr xx j. np1 cc vvi d dt crd c-acp np1 vbds, pp-f d dt n1;
(30) sermon (DIV1)
1095
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7708
oh, how acceptable would it be!
o, how acceptable would it be!
uh, c-crq j vmd pn31 vbi!
(30) sermon (DIV1)
1095
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7709
Come and tell a dying man that hath felt the bitternesse of sin, the fiercenesse of Gods wrath, such a man would come as an hungry man to it, to such a man it would be meat and drinke indeed;
Come and tell a dying man that hath felt the bitterness of since, the fierceness of God's wrath, such a man would come as an hungry man to it, to such a man it would be meat and drink indeed;
np1 cc vvi dt j-vvg n1 cst vhz vvn dt n1 pp-f n1, dt n1 pp-f npg1 n1, d dt n1 vmd vvi p-acp dt j n1 p-acp pn31, p-acp d dt n1 pn31 vmd vbi n1 cc vvi av;
(30) sermon (DIV1)
1095
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7710
and so it would be to you if you were hungry. Where there is a great Dole made, the poore come, those that are hungry come:
and so it would be to you if you were hungry. Where there is a great Dole made, the poor come, those that Are hungry come:
cc av pn31 vmd vbi p-acp pn22 cs pn22 vbdr j. c-crq pc-acp vbz dt j n1 vvd, dt j vvi, d cst vbr j vvn:
(30) sermon (DIV1)
1095
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7711
so the poore receive the Gospell, those that are hungry will come, and to those it is a Feast.
so the poor receive the Gospel, those that Are hungry will come, and to those it is a Feast.
av dt j vvi dt n1, d cst vbr j vmb vvi, cc p-acp d pn31 vbz dt n1.
(30) sermon (DIV1)
1096
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And therefore as Christ concludes his Sermon, when hee had spoken of things belonging to the Spirit, things belonging to eternall life, saith he there, Hee that hath an eare to heare, let him heare:
And Therefore as christ concludes his Sermon, when he had spoken of things belonging to the Spirit, things belonging to Eternal life, Says he there, He that hath an ear to hear, let him hear:
cc av c-acp np1 vvz po31 n1, c-crq pns31 vhd vvn pp-f n2 vvg p-acp dt n1, n2 vvg p-acp j n1, vvz pns31 a-acp, pns31 cst vhz dt n1 pc-acp vvi, vvb pno31 vvi:
(30) sermon (DIV1)
1096
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7713
as if he should say, Wee propound to you these things, but if there be not an heart within,
as if he should say, we propound to you these things, but if there be not an heart within,
c-acp cs pns31 vmd vvi, pns12 vvi p-acp pn22 d n2, cc-acp cs pc-acp vbb xx dt n1 a-acp,
(30) sermon (DIV1)
1096
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7714
if there bee not an eare to heare, all our labour is lost:
if there be not an ear to hear, all our labour is lost:
cs pc-acp vbb xx dt n1 pc-acp vvi, d po12 n1 vbz vvn:
(30) sermon (DIV1)
1096
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7715
So I say, except you have that taste, that you taste how bountifull the Lord is,
So I say, except you have that taste, that you taste how bountiful the Lord is,
av pns11 vvb, c-acp pn22 vhb d n1, cst pn22 vvb c-crq j dt n1 vbz,
(30) sermon (DIV1)
1096
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7716
and what a Feast Christ hath prepared for you; all our labour is to no purpose.
and what a Feast christ hath prepared for you; all our labour is to no purpose.
cc q-crq dt n1 np1 vhz vvn p-acp pn22; d po12 n1 vbz pc-acp dx n1.
(30) sermon (DIV1)
1096
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7717
But is this all we shall have by Christ? Sure here is much;
But is this all we shall have by christ? Sure Here is much;
cc-acp vbz d d pns12 vmb vhi p-acp np1? j av vbz av-d;
(30) sermon (DIV1)
1097
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7718
you shall have a kingdome, you shall have riches, you shall have a feast, I will adde but one. You shall have gorgeous apparell;
you shall have a Kingdom, you shall have riches, you shall have a feast, I will add but one. You shall have gorgeous apparel;
pn22 vmb vhi dt n1, pn22 vmb vhi n2, pn22 vmb vhi dt n1, pns11 vmb vvi p-acp pi. pn22 vmb vhi j n1;
(30) sermon (DIV1)
1098
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a thing that we prize to be somewhat, out of the weakenesse of our flesh so trifling as that: a thing that we prize to be somewhat, out of the weakness of our Flesh so trifling as that:
dt n1 cst pns12 vvb pc-acp vbi av, av pp-f dt n1 pp-f po12 n1 av vvg p-acp d:
(30) sermon (DIV1)
1099
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yet because we prize it, it pleaseth God to set out the glorious condition we have by Christ under this notion.
yet Because we prize it, it Pleases God to Set out the glorious condition we have by christ under this notion.
av c-acp pns12 vvb pn31, pn31 vvz np1 pc-acp vvi av dt j n1 pns12 vhb p-acp np1 p-acp d n1.
(30) sermon (DIV1)
1099
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7721
In the second of the Revelation, I will cloath you with white raiment ; and Rev. 3.2. To him that overcommeth will I give the morning-starre:
In the second of the Revelation, I will cloth you with white raiment; and Rev. 3.2. To him that Overcometh will I give the Morning star:
p-acp dt ord pp-f dt n1, pns11 vmb n1 pn22 p-acp j-jn n1; cc n1 crd. p-acp pno31 cst vvz vmb pns11 vvi dt n1:
(30) sermon (DIV1)
1099
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Buy of me white garments to cover your nakednesse: So I say, if you will come into Christ, you shall have gorgeous apparell;Buy of me white garments to cover your nakedness: So I say, if you will come into christ, you shall have gorgeous apparel;
vvb pp-f pno11 j-jn n2 pc-acp vvi po22 n1: av pns11 vvb, cs pn22 vmb vvi p-acp np1, pn22 vmb vhi j n1;
(30) sermon (DIV1)
1099
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7723
now every man naturally seekes some excellency in one kinde or other.
now every man naturally seeks Some excellency in one kind or other.
av d n1 av-j vvz d n1 p-acp crd n1 cc j-jn.
(30) sermon (DIV1)
1099
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7724
Now what is so excellent as this? To have the image of God renewed in us:
Now what is so excellent as this? To have the image of God renewed in us:
av r-crq vbz av j c-acp d? p-acp vhi dt n1 pp-f np1 vvd p-acp pno12:
(30) sermon (DIV1)
1100
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that excels all others, as the beauty of the morning-starre excels others.
that excels all Others, as the beauty of the Morning star excels Others.
cst vvz d n2-jn, c-acp dt n1 pp-f dt n1 vvz n2-jn.
(30) sermon (DIV1)
1100
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7726
This you shall have by Christ, you shall have your soules cloathed with beauty, you shall have them adorned with Rubies and Saphires, that is, with all the shining graces of the Spirit;
This you shall have by christ, you shall have your Souls clothed with beauty, you shall have them adorned with Rubies and Sapphires, that is, with all the shining graces of the Spirit;
np1 pn22 vmb vhi p-acp np1, pn22 vmb vhi po22 n2 vvn p-acp n1, pn22 vmb vhi pno32 vvn p-acp n2 cc n2, cst vbz, p-acp d dt j-vvg n2 pp-f dt n1;
(30) sermon (DIV1)
1100
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you shall be justified, that is, you shall be washed, you shall bee sanctified;
you shall be justified, that is, you shall be washed, you shall be sanctified;
pn22 vmb vbi vvn, cst vbz, pn22 vmb vbi vvn, pn22 vmb vbi vvn;
(30) sermon (DIV1)
1100
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7728
so shall all the Saints be clad, so shall all the Saints be cloathed, that will come home to Christ.
so shall all the Saints be clad, so shall all the Saints be clothed, that will come home to christ.
av vmb d dt n2 vbb vvn, av vmb d dt n2 vbb vvn, cst vmb vvi av-an p-acp np1.
(30) sermon (DIV1)
1100
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7729
But you will say, tell us in plainer tearmes, what this cloathing is. This white array, partly is a signe of the dignity which you have by Christ;
But you will say, tell us in plainer terms, what this clothing is. This white array, partly is a Signen of the dignity which you have by christ;
p-acp pn22 vmb vvi, vvb pno12 p-acp jc n2, r-crq d n1 vbz. d j-jn n1, av vbz dt n1 pp-f dt n1 r-crq pn22 vhb p-acp np1;
(30) sermon (DIV1)
1101
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as Kings in ancient time were wont to be cloathed with white apparell on solemne times, which was a signe that they were Kings. Againe, as Tertullian reports;
as Kings in ancient time were wont to be clothed with white apparel on solemn times, which was a Signen that they were Kings. Again, as Tertullian reports;
c-acp n2 p-acp j n1 vbdr j pc-acp vbi vvn p-acp j-jn n1 p-acp j n2, r-crq vbds dt n1 cst pns32 vbdr n2. av, c-acp np1 vvz;
(30) sermon (DIV1)
1102
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Servants were wont to weare white array when they were set at liberty, in token of manu-mission;
Servants were wont to wear white array when they were Set At liberty, in token of manumission;
n2 vbdr j pc-acp vvi j-jn n1 c-crq pns32 vbdr vvn p-acp n1, p-acp n1 pp-f n1;
(30) sermon (DIV1)
1103
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so it is a token of the freedome you have by Christ.
so it is a token of the freedom you have by christ.
av pn31 vbz dt n1 pp-f dt n1 pn22 vhb p-acp np1.
(30) sermon (DIV1)
1103
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7733
Againe, Christians, as Tertullian reports, were wont to weare white array all Easter weeke, in token of the sincerity that Paul bids us keepe the Passover with, 1 Cor. 5. So when he saith you shal be cloathed with white array;
Again, Christians, as Tertullian reports, were wont to wear white array all Easter Week, in token of the sincerity that Paul bids us keep the Passover with, 1 Cor. 5. So when he Says you shall be clothed with white array;
av, np1, c-acp np1 n2, vbdr j pc-acp vvi j-jn n1 d n1 n1, p-acp n1 pp-f dt n1 cst np1 vvz pno12 vvi dt np1 p-acp, crd np1 crd av c-crq pns31 vvz pn22 vmb vbi vvn p-acp j-jn n1;
(30) sermon (DIV1)
1104
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the meaning is you shall have the dignity of Kings, the freedome of Servants that are set at liberty;
the meaning is you shall have the dignity of Kings, the freedom of Servants that Are Set At liberty;
dt n1 vbz pn22 vmb vhi dt n1 pp-f n2, dt n1 pp-f n2 cst vbr vvn p-acp n1;
(30) sermon (DIV1)
1104
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you shall have sincerity given you; you shall have in a word whatsoever may adorne the soule.
you shall have sincerity given you; you shall have in a word whatsoever may adorn the soul.
pn22 vmb vhi n1 vvn pn22; pn22 vmb vhi p-acp dt n1 r-crq vmb vvi dt n1.
(30) sermon (DIV1)
1104
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7736
I will not hold you long. This cloathing of the soule stands in two things. In Iustification; And Sanctification.
I will not hold you long. This clothing of the soul Stands in two things. In Justification; And Sanctification.
pns11 vmb xx vvi pn22 av-j. d n1 pp-f dt n1 vvz p-acp crd n2. p-acp n1; cc n1.
(30) sermon (DIV1)
1104
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7737
There is a cloathing of Iustification, that you shall have if you will come into Christ.
There is a clothing of Justification, that you shall have if you will come into christ.
pc-acp vbz dt n1 pp-f n1, cst pn22 vmb vhi cs pn22 vmb vvi p-acp np1.
(30) sermon (DIV1)
1108
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7738
First, we are said to put on the Lord Iesus, that is, you shall come cloathed with him;
First, we Are said to put on the Lord Iesus, that is, you shall come clothed with him;
ord, pns12 vbr vvn pc-acp vvi p-acp dt n1 np1, cst vbz, pn22 vmb vvi vvn p-acp pno31;
(30) sermon (DIV1)
1109
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and when you come cloathed with Christ, come and welcome; as you know Iacob got the blessing when hee came in his brothers cloathes.
and when you come clothed with christ, come and welcome; as you know Iacob god the blessing when he Come in his Brother's clothes.
cc c-crq pn22 vvb vvn p-acp np1, vvb cc vvi; c-acp pn22 vvb np1 vvd dt n1 c-crq pns31 vvd p-acp po31 ng1 n2.
(30) sermon (DIV1)
1109
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7740
In Rev. 12. there is mention of a woman cloathed with the Sunne : what is that, every man by nature is vile and base and miserable;
In Rev. 12. there is mention of a woman clothed with the Sun: what is that, every man by nature is vile and base and miserable;
p-acp n1 crd a-acp vbz n1 pp-f dt n1 vvn p-acp dt n1: r-crq vbz d, d n1 p-acp n1 vbz j cc j cc j;
(30) sermon (DIV1)
1109
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but when he is cloathed with Christ, hee is like one cloathed with the Sunne. Now you know the Sunne is a most glorious creature;
but when he is clothed with christ, he is like one clothed with the Sun. Now you know the Sun is a most glorious creature;
cc-acp c-crq pns31 vbz vvn p-acp np1, pns31 vbz av-j crd vvn p-acp dt n1. av pn22 vvb dt n1 vbz dt av-ds j n1;
(30) sermon (DIV1)
1109
Image 321
7742
of all the creatures that God hath made, that when hee would chuse a creature, that was the most glorious that our eyes have seene, hee pitcheth on that:
of all the creatures that God hath made, that when he would choose a creature, that was the most glorious that our eyes have seen, he pitcheth on that:
pp-f d dt n2 cst np1 vhz vvn, cst c-crq pns31 vmd vvi dt n1, cst vbds dt av-ds j cst po12 n2 vhb vvn, pns31 vvz p-acp d:
(30) sermon (DIV1)
1110
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7743
and such are we when we are cloathed with Christ;
and such Are we when we Are clothed with christ;
cc d vbr pns12 c-crq pns12 vbr vvn p-acp np1;
(30) sermon (DIV1)
1110
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that is, God lookes on us, as on men that are as glorious as the Sunne in his brightnesse;
that is, God looks on us, as on men that Are as glorious as the Sun in his brightness;
d vbz, np1 vvz p-acp pno12, c-acp p-acp n2 cst vbr a-acp j c-acp dt n1 p-acp po31 n1;
(30) sermon (DIV1)
1110
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7745
and this you shall have by Christ. But is this all? No:
and this you shall have by christ. But is this all? No:
cc d pn22 vmb vhi p-acp np1. cc-acp vbz d d? uh-dx:
(30) sermon (DIV1)
1110
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although it were all it were much, because by this, you may bee admitted to the presence of the Lord: without it you cannot. But this is not all;
although it were all it were much, Because by this, you may be admitted to the presence of the Lord: without it you cannot. But this is not all;
cs pn31 vbdr av-d pn31 vbdr d, c-acp p-acp d, pn22 vmb vbi vvn p-acp dt n1 pp-f dt n1: p-acp pn31 pn22 vmbx. p-acp d vbz xx d;
(30) sermon (DIV1)
1112
Image 321
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you shall be cloathed likewise with the graces of sanctification; that is, when you come to Christ that shall be purified;
you shall be clothed likewise with the graces of sanctification; that is, when you come to christ that shall be purified;
pn22 vmb vbi vvn av p-acp dt n2 pp-f n1; d vbz, c-crq pn22 vvb p-acp np1 cst vmb vbi vvn;
(30) sermon (DIV1)
1112
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which David saith of Saul; Oh you daughters of Ierusalem weepe for Saul, he cloatheth you with Scarlet,
which David Says of Saul; O you daughters of Ierusalem weep for Saul, he clotheth you with Scarlet,
r-crq np1 vvz pp-f np1; uh pn22 n2 pp-f np1 vvi p-acp np1, pns31 vvz pn22 p-acp j-jn,
(30) sermon (DIV1)
1112
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and hung ornaments of gold on your apparell: I say, Christ cloathes the soule with Scarlet.
and hung Ornament of gold on your apparel: I say, christ clothes the soul with Scarlet.
cc vvd n2 pp-f n1 p-acp po22 n1: pns11 vvb, np1 n2 dt n1 p-acp n-jn.
(30) sermon (DIV1)
1112
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Psal. 45. The soule goeth cloathed in imbroidered gold, in garments of needleworke ;Psalm 45. The soul Goes clothed in embroidered gold, in garments of needlework;
np1 crd dt n1 vvz vvn p-acp vvn n1, p-acp n2 pp-f n1;
(30) sermon (DIV1)
1112
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that is, when the Lord comes to a soule, he comes as a King of glory;
that is, when the Lord comes to a soul, he comes as a King of glory;
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(30) sermon (DIV1)
1112
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other Kings bring their glory with them, and when they goe they take it with them;
other Kings bring their glory with them, and when they go they take it with them;
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(30) sermon (DIV1)
1112
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but when Christ comes to the soule, hee makes it a glorious house for himselfe to dwell there:
but when christ comes to the soul, he makes it a glorious house for himself to dwell there:
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(30) sermon (DIV1)
1112
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the materiall Temple that was so stately and so glorious;
the material Temple that was so stately and so glorious;
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(30) sermon (DIV1)
1112
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the Temple of the Iewes, you know it was but a type of the Temple of the Holy Ghost;
the Temple of the Iewes, you know it was but a type of the Temple of the Holy Ghost;
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(30) sermon (DIV1)
1112
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that is, of the soule of a Christian; for indeed, those are the Temples wherein the Lord delights to dwell:
that is, of the soul of a Christian; for indeed, those Are the Temples wherein the Lord delights to dwell:
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(30) sermon (DIV1)
1112
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it is certaine, that Salomon in all his royalty was not cloathed like one of these:
it is certain, that Solomon in all his royalty was not clothed like one of these:
pn31 vbz j, cst np1 p-acp d po31 n1 vbds xx vvn av-j crd pp-f d:
(30) sermon (DIV1)
1112
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for shall Christs power be lesse in grace than it was in nature: Hee that cloathes the Lilies, shall hee not cloathe his servants with beauty:
for shall Christ power be less in grace than it was in nature: He that clothes the Lilies, shall he not cloth his Servants with beauty:
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(30) sermon (DIV1)
1112
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and consider this, that this is not a small matter to be thus cloathed. The great God of heaven and earth, and not God onely, but holy and wise.
and Consider this, that this is not a small matter to be thus clothed. The great God of heaven and earth, and not God only, but holy and wise.
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(30) sermon (DIV1)
1112
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Men that are able to see through these trappings, regard not what cloathing the body hath,
Men that Are able to see through these trappings, regard not what clothing the body hath,
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(30) sermon (DIV1)
1113
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but they looke how mens soules goe apparelled. I say, Christ will thus apparell the soules of all that come in to him:
but they look how men's Souls go appareled. I say, christ will thus apparel the Souls of all that come in to him:
cc-acp pns32 vvb c-crq ng2 n2 vvb vvn. pns11 vvb, np1 vmb av vvi dt n2 pp-f d cst vvb p-acp p-acp pno31:
(30) sermon (DIV1)
1113
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that as Aaron had all variety of precious Pearles, of gorgeous apparell; such Priests will Christ make every one to God his Father:
that as Aaron had all variety of precious Pearls, of gorgeous apparel; such Priests will christ make every one to God his Father:
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(30) sermon (DIV1)
1113
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and therefore if you will come in to Christ; this wee can promise you; you shall put on the Lord Iesus, you shall put on the Sunne.
and Therefore if you will come in to christ; this we can promise you; you shall put on the Lord Iesus, you shall put on the Sun.
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(30) sermon (DIV1)
1113
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Againe, you shall be cloathed with Diamonds, that is, with all the shining graces of the Spirit.
Again, you shall be clothed with Diamonds, that is, with all the shining graces of the Spirit.
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(30) sermon (DIV1)
1114
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And now what will you doe when you come to a rich Wardrobe, for such is Christs to us, there you may sute your selves from top to toe.
And now what will you do when you come to a rich Wardrobe, for such is Christ to us, there you may suit your selves from top to toe.
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(30) sermon (DIV1)
1115
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You reckon it undecent, for a man to weare some part of his apparell rich and precious,
You reckon it undecent, for a man to wear Some part of his apparel rich and precious,
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(30) sermon (DIV1)
1116
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when other parts are base, and old, and ragged:
when other parts Are base, and old, and ragged:
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(30) sermon (DIV1)
1116
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why, doe you not doe this with your soules? Why doe you suffer your soules to goe ragged as it were, to be so unequally,
why, do you not do this with your Souls? Why do you suffer your Souls to go ragged as it were, to be so unequally,
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(30) sermon (DIV1)
1116
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so unreverently clad? It may be thou hast the grace of bounty, but not of chastity;
so unreverently clad? It may be thou hast the grace of bounty, but not of chastity;
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(30) sermon (DIV1)
1116
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it may be thou hast the grace of governing thy hands, but not of governing thy tongue;
it may be thou hast the grace of governing thy hands, but not of governing thy tongue;
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(30) sermon (DIV1)
1116
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it may bee thou hast the grace to speake well, but not to pray fervently: there is some unevennesse in the cloathing of thy soule.
it may be thou hast the grace to speak well, but not to pray fervently: there is Some unevenness in the clothing of thy soul.
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(30) sermon (DIV1)
1116
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What wilt thou doe then? Goe to Christ;
What wilt thou do then? Go to christ;
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(30) sermon (DIV1)
1117
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there is change of raiment, that is, there is garments of all sorts to cover thy nakednesse and to adorne thy soule:
there is change of raiment, that is, there is garments of all sorts to cover thy nakedness and to adorn thy soul:
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(30) sermon (DIV1)
1118
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all these things you shall have by Christ;
all these things you shall have by christ;
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(30) sermon (DIV1)
1118
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you shall have a Kingdome, you shall have Riches, you shall have a Feast, you shall be cloathed with white array.
you shall have a Kingdom, you shall have Riches, you shall have a Feast, you shall be clothed with white array.
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(30) sermon (DIV1)
1118
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So you have seene now, the second consectary that riseth from this Doctrine, wherein wee are exhorted to take Christ, to invite us to it:
So you have seen now, the second consectary that Riseth from this Doctrine, wherein we Are exhorted to take christ, to invite us to it:
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(30) sermon (DIV1)
1119
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we have shewed you your misery out of him, and the happinesse you shall have by him.
we have showed you your misery out of him, and the happiness you shall have by him.
pns12 vhb vvn pn22 po22 n1 av pp-f pno31, cc dt n1 pn22 vmb vhi p-acp pno31.
(30) sermon (DIV1)
1119
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Now there remaines no more, but that you be content to come in and take him and serve him for the future; so you may have him:
Now there remains no more, but that you be content to come in and take him and serve him for the future; so you may have him:
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(30) sermon (DIV1)
1120
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therefore what should hinder you, why doe you not come in and take Christ.
Therefore what should hinder you, why do you not come in and take christ.
av q-crq vmd vvi pn22, q-crq vdb pn22 xx vvi p-acp cc vvi np1.
(30) sermon (DIV1)
1120
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Onely you must know this, that you must take him for your Master, so as to serve no other Master;
Only you must know this, that you must take him for your Master, so as to serve no other Master;
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(30) sermon (DIV1)
1121
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you must take him for your husband, so as to bee divorced from all other lovers:
you must take him for your husband, so as to be divorced from all other lovers:
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(30) sermon (DIV1)
1121
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for this know, that Christ and good fellowship, that Christ and fornication, Christ and swearing, Christ and ambition, Christ and serving your selves and the times will not stand together, you must be divorced from all these:
for this know, that christ and good fellowship, that christ and fornication, christ and swearing, christ and ambition, christ and serving your selves and the times will not stand together, you must be divorced from all these:
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(30) sermon (DIV1)
1121
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If you will have Christ you must take him as a husband, to be to him a love, to love him, to have your wils subject to his will, you must take him for better for worse;
If you will have christ you must take him as a husband, to be to him a love, to love him, to have your wills Subject to his will, you must take him for better for Worse;
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(30) sermon (DIV1)
1121
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you must take him with all variety of conditions, denying your selves and taking up your crosse and following him;
you must take him with all variety of conditions, denying your selves and taking up your cross and following him;
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(30) sermon (DIV1)
1121
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if you take him thus you shall have him, and when you shall have him, you shall have all things with him.
if you take him thus you shall have him, and when you shall have him, you shall have all things with him.
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(30) sermon (DIV1)
1121
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As Christ saith to his father, We are one, thou in mee and I in thee ;
As christ Says to his father, We Are one, thou in me and I in thee;
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(30) sermon (DIV1)
1122
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and then all mine are thine, and thine are mine. So wee may say, every one that takes Christ, is made one with him;
and then all mine Are thine, and thine Are mine. So we may say, every one that Takes christ, is made one with him;
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(30) sermon (DIV1)
1122
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all Christs is yours and yours is his; that is, hee takes your names, hee takes your debts and you beare his name,
all Christ is yours and yours is his; that is, he Takes your names, he Takes your debts and you bear his name,
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(30) sermon (DIV1)
1122
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and have interest in all that is his; what he hath by nature, you have by grace;
and have Interest in all that is his; what he hath by nature, you have by grace;
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(30) sermon (DIV1)
1122
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and when you have him once, then you may bee bold to come and take these Elements of Bread and Wine;
and when you have him once, then you may be bold to come and take these Elements of Bred and Wine;
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(30) sermon (DIV1)
1122
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but if you have not him, then know that you are but intruders upon the Lords Table;
but if you have not him, then know that you Are but intruders upon the lords Table;
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(30) sermon (DIV1)
1122
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for his Table is provided for his friends, and if his enemies and strangers come in,
for his Table is provided for his Friends, and if his enemies and Strangers come in,
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(30) sermon (DIV1)
1122
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and intrude on it, hee will not take it at your hands, but command you to be bound hand and foote and to bee cast out:
and intrude on it, he will not take it At your hands, but command you to be bound hand and foot and to be cast out:
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(30) sermon (DIV1)
1122
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I say, consider therefore, the offers of Christ are large;
I say, Consider Therefore, the offers of christ Are large;
pns11 vvb, vvb av, dt n2 pp-f np1 vbr j;
(30) sermon (DIV1)
1122
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you that are to receive the Sacrament at this time, or at any other time, I say, consider it;
you that Are to receive the Sacrament At this time, or At any other time, I say, Consider it;
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(30) sermon (DIV1)
1122
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if you have Christ himselfe then you may boldly come; if you have not the Lord you have nothing to doe with these.
if you have christ himself then you may boldly come; if you have not the Lord you have nothing to do with these.
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(30) sermon (DIV1)
1122
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And know if it was such a fearefull thing to touch the Arke, which was but a type of Christ,
And know if it was such a fearful thing to touch the Ark, which was but a type of christ,
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(30) sermon (DIV1)
1122
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and had but a legall holinesse in it, that God struck Vzziah with death, because he was so bold as to doe it.
and had but a Legal holiness in it, that God struck Uzziah with death, Because he was so bold as to do it.
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(30) sermon (DIV1)
1122
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If it were so dangerous a thing to meddle with common fire, as we see in Nabab and Abihu, that was but a type of this;
If it were so dangerous a thing to meddle with Common fire, as we see in Nabab and Abihu, that was but a type of this;
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(30) sermon (DIV1)
1122
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what will it be, when wee shall dare to take the body of the Lord Iesus, not being worthily prepared.
what will it be, when we shall Dare to take the body of the Lord Iesus, not being worthily prepared.
q-crq vmb pn31 vbi, c-crq pns12 vmb vvi pc-acp vvi dt n1 pp-f dt n1 np1, xx vbg av-j vvn.
(30) sermon (DIV1)
1122
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Hee is the substance, there is the holynesse of which that was but a type;
He is the substance, there is the holiness of which that was but a type;
pns31 vbz dt n1, pc-acp vbz dt n1 pp-f r-crq d vbds p-acp dt n1;
(30) sermon (DIV1)
1122
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therefore take heed of medling with them, except you have taken him indeed, except you have changed your hearts;
Therefore take heed of meddling with them, except you have taken him indeed, except you have changed your hearts;
av vvb n1 pp-f vvg p-acp pno32, c-acp pn22 vhb vvn pno31 av, c-acp pn22 vhb vvn po22 n2;
(30) sermon (DIV1)
1122
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except you be new Creatures, except you have the Lord himselfe you may not meddle with the Bread and Wine, the Sacrament of his body and bloud; and so I end. FINIS.
except you be new Creatures, except you have the Lord himself you may not meddle with the Bred and Wine, the Sacrament of his body and blood; and so I end. FINIS.
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(30) sermon (DIV1)
1122
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