Certaine sermons preached and penned by Richard Rogers preacher of Weathersfield in Essex, directly tending to these three ends. First, to bring any bad person (that hath not committed the sinne that is vnpardonable) to true conuersion. Secondly, to stablish and settle all such as are conuerted, in faith and repentance. Thirdly, to leade them forward (that are so setled) in the Christian life, to bring foorth the fruite of both. Whereunto are annexed diuers godlie and learned sermons of another reuerend and faithfull seruant of God, Mr. Samuel Wright, Bachelor of Diuinitie, late president of Sidney Colledge in Camebridge, deceased, tending also to the same ends, with diuers particular points in both, profitable and fit for these times.
but comforted them by his Spirit in token of the goodnesse of their cause, and made them able to testifie the ioy of their hearts by singing Psalmes of thanks to God, declaring thereby that they being innocent,
but comforted them by his Spirit in token of the Goodness of their cause, and made them able to testify the joy of their hearts by singing Psalms of thanks to God, declaring thereby that they being innocent,
it is very specially to be marked how God dealt with him, to make him see his rigourous and vnconscionable handling of his good seruants, by casting a feare vpon him that made him desperate:
it is very specially to be marked how God dealt with him, to make him see his rigorous and unconscionable handling of his good Servants, by casting a Fear upon him that made him desperate:
so that he was conuerted both from that, and from all other his wicked waies, in so strange a manner, that it rang all the citie ouer, that all the rest of them that had been partakers in that odious fact against Gods faithfull seruants, might be prouoked by his example, to turne from their wickednesse also.
so that he was converted both from that, and from all other his wicked ways, in so strange a manner, that it rang all the City over, that all the rest of them that had been partakers in that odious fact against God's faithful Servants, might be provoked by his Exampl, to turn from their wickedness also.
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Noting therefore two or three points in the first, I will lay forth the conuersion of the Iailer more particularly and fully afterwards, which is the second.
Noting Therefore two or three points in the First, I will lay forth the conversion of the Jailer more particularly and Fully afterwards, which is the second.
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The third is of the wicked Iailer, and what he gained in the end by his crueltie (God terrifying him deadly by the earthquake) how bold and vnrulie soeuer he was in the beginning.
The third is of the wicked Jailer, and what he gained in the end by his cruelty (God terrifying him deadly by the earthquake) how bold and unruly soever he was in the beginning.
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Concerning the first, namely, Gods dealing with his, we may see in this Scripture, that he doth not bring his seruants into the briars, I meane great dangers,
Concerning the First, namely, God's dealing with his, we may see in this Scripture, that he does not bring his Servants into the briers, I mean great dangers,
But God vpholdeth and comforteth them in the middest thereof, when a man which looketh but to the outward face of things, would say, they are desolate, they are vndone and vtterly forsaken.
But God upholdeth and comforts them in the midst thereof, when a man which looks but to the outward face of things, would say, they Are desolate, they Are undone and utterly forsaken.
for we behold him so readie and present at hand, that it might haue been said by him which had a good eye, of Paul and Silas, as Elisha said to his seruant full of feare,
for we behold him so ready and present At hand, that it might have been said by him which had a good eye, of Paul and Silas, as Elisha said to his servant full of Fear,
So the Lord being with Paul and Silas, what hurt could they all do to them, who were against them? And that was so apparent, that whereas men lying in prison are commonly filled with deadly sorrow,
So the Lord being with Paul and Silas, what hurt could they all do to them, who were against them? And that was so apparent, that whereas men lying in prison Are commonly filled with deadly sorrow,
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But if they suffer hardnes for his sake, and at his commandement, yet that may be verified in them, which is written by the Apostle, though they be afflicted on euery side,
But if they suffer hardness for his sake, and At his Commandment, yet that may be verified in them, which is written by the Apostle, though they be afflicted on every side,
And euen when they feele it not, by reason of their weake faith, yet it is with them as it was with Gedeon, when great heauinesse was vpon him, the Angell of God saying to him, God is with thee thou valiant man.
And even when they feel it not, by reason of their weak faith, yet it is with them as it was with Gideon, when great heaviness was upon him, the Angel of God saying to him, God is with thee thou valiant man.
Which commandement if it were obeyed, they might find a great part of heauen ▪ (that I may speake to their full comfort) more then they do ▪ heere vpon the earth.
Which Commandment if it were obeyed, they might find a great part of heaven ▪ (that I may speak to their full Comfort) more then they do ▪ Here upon the earth.
and stooped to: (euen as children daintily brought vp, cannot away with bare and course commons.) Especially if this be added, that because they are not much encumbred with afflictions,
and stooped to: (even as children daintily brought up, cannot away with bore and course commons.) Especially if this be added, that Because they Are not much encumbered with afflictions,
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And yet what poore and weake commendation may be giuen of the ioyfull welcoming of the troubles which are sent to such for the most part? And this to be true which I say, those times do proue, wherein they haue some load of affliction laid vpon them,
And yet what poor and weak commendation may be given of the joyful welcoming of the Troubles which Are sent to such for the most part? And this to be true which I say, those times do prove, wherein they have Some load of affliction laid upon them,
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if they continue, or waxe more grieuous, so that they can neither auoid them, neither is there any hope of earthly helpe left vnto them, to come out of them:
if they continue, or wax more grievous, so that they can neither avoid them, neither is there any hope of earthly help left unto them, to come out of them:
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For example, when by some sore visitation and sicknesse, that is like to be vnto death, God awaketh any of his, (the disease permitting and giuing libertie to the partie afflicted,
For Exampl, when by Some soar Visitation and sickness, that is like to be unto death, God awakes any of his, (the disease permitting and giving liberty to the party afflicted,
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and for that our hearts runne after earthly things inordinately, as health, riches, peace, &c. though we see by long experience, that there is no hold of them,
and for that our hearts run After earthly things inordinately, as health, riches, peace, etc. though we see by long experience, that there is no hold of them,
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that euill persons shall haue small cause in the end to reioyce of their hard proceedings against the seruants of God, howsoeuer they pursue them with great delight;
that evil Persons shall have small cause in the end to rejoice of their hard proceedings against the Servants of God, howsoever they pursue them with great delight;
while he professeth, that he will blesse them that blesse his, and curse them that curse his, and while he sheweth fearefull iudgements vpon them who did sore vexe his good seruants,
while he Professes, that he will bless them that bless his, and curse them that curse his, and while he shows fearful Judgments upon them who did soar vex his good Servants,
Another example of the first kind is Corah with his companie, for resisting and rising against Moses the true seruant of God, charging him to be an vsurper of the Priests office,
another Exampl of the First kind is Corah with his company, for resisting and rising against Moses the true servant of God, charging him to be an usurper of the Priests office,
but pursuing them still euen into the sea, was in the middest thereof drowned, when he was constrained to confesse that the Lord tooke part with Israel against him, all the Egyptians saying, We will flie from the face of Israel, for the Lord sighteth for them against the Egyptians.
but pursuing them still even into the sea, was in the midst thereof drowned, when he was constrained to confess that the Lord took part with Israel against him, all the egyptians saying, We will fly from the face of Israel, for the Lord sighteth for them against the egyptians.
Another example is Iudas, who betraying his Master into the hands of the high Priests for money, was compelled to confesse before them that set him on worke, in a most heauie torment of conscience, casting the money againe before them, I haue sinned in betraying the innocent blood.
another Exampl is Iudas, who betraying his Master into the hands of the high Priests for money, was compelled to confess before them that Set him on work, in a most heavy torment of conscience, casting the money again before them, I have sinned in betraying the innocent blood.
By all these it appeareth, that they shall haue small cause to glorie of their winnings in the end, who offer hard measure to Gods people, the Lord himselfe crying out thus vnto them, Touch not mine annointed, nor do my Prophets no harme.
By all these it appears, that they shall have small cause to glory of their winnings in the end, who offer hard measure to God's people, the Lord himself crying out thus unto them, Touch not mine anointed, nor do my prophets no harm.
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and their greatest enemies which want it, shall oft count them blessed, and desire to taste of their dainties, howsoeuer they oftentimes set themselues against them.
and their greatest enemies which want it, shall oft count them blessed, and desire to taste of their dainties, howsoever they oftentimes Set themselves against them.
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and by consequent his sensuality and drunkennesse in his prosperity while he enioyed it. The meanes of his conuersion were, partly more remote and further off: partly more neere vnto it.
and by consequent his sensuality and Drunkenness in his Prosperity while he enjoyed it. The means of his conversion were, partly more remote and further off: partly more near unto it.
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in so much as, although they wrought it not, yet without these he had neuer come to the other, which were more neere meanes thereof, and did effect it.
in so much as, although they wrought it not, yet without these he had never come to the other, which were more near means thereof, and did Effect it.
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thou wast not salted with salt, no eye pitied thee, &c. shewing hereby, that before God wash vs and giue life to vs, there is nothing but filthinesse and death.
thou wast not salted with salt, no eye pitied thee, etc. showing hereby, that before God wash us and give life to us, there is nothing but filthiness and death.
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that she had been full of ignorance, maliciousnesse, a scorner, &c. And Zacheus, though his repentance was famous, had been a sore griper and deceiuer,
that she had been full of ignorance, maliciousness, a scorner, etc. And Zacchaeus, though his Repentance was famous, had been a soar griper and deceiver,
yet by the few sinnes that were expressely mentioned to haue been in him, or by necessary consequence, it may be easily gathered that he was such an one:
yet by the few Sins that were expressly mentioned to have been in him, or by necessary consequence, it may be Easily gathered that he was such an one:
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when (yet) it is the senselessenes of them through vnbeliefe, that they giuing no credit to the Scriptures, which in euerie place doe proue it to be so;
when (yet) it is the senselessenes of them through unbelief, that they giving no credit to the Scriptures, which in every place do prove it to be so;
Of his particular sinnes, crueltie is the first, accompanied with adulation and slauerie; he being readie to put in execution that which was most vniustly commanded him.
Of his particular Sins, cruelty is the First, accompanied with adulation and slavery; he being ready to put in execution that which was most unjustly commanded him.
but the cruell Iewes and souldiers were accused of beastly crueltie, and that most iustly: when Christ being to be crucified, was also handled despitefully and mocked of them.
but the cruel Iewes and Soldiers were accused of beastly cruelty, and that most justly: when christ being to be Crucified, was also handled despitefully and mocked of them.
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Sauls crueltie to his sonne Ionathan, who would haue put him to death for tasting a little honie with the top of his speare when he fainted, to reuiue himselfe; was most sauage and vnnaturall.
Saul's cruelty to his son Ionathan, who would have put him to death for tasting a little honey with the top of his spear when he fainted, to revive himself; was most savage and unnatural.
Not vnlike vnto it is that barbarousnes and vnmercifull dealing of step-mothers and step-dames to orphans and poore succorlesse children, whom they vse worse then many a bad man will vse his beast,
Not unlike unto it is that barbarousness and unmerciful dealing of stepmothers and stepdames to orphans and poor succorlesse children, whom they use Worse then many a bad man will use his beast,
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And how was that seruant dealt with in the Gospell, who being forgiuen ten thousand talents by his Lord, would not forgiue his fellow seruant an hundred pence,
And how was that servant dealt with in the Gospel, who being forgiven ten thousand Talents by his Lord, would not forgive his fellow servant an hundred pence,
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but who can stand before enuy? But not to say that which yet might to good purpose be said, to make this sinne odious vnto vs, let them who haue aduantage of their neighbours by forfetting their bonds into their hands,
but who can stand before envy? But not to say that which yet might to good purpose be said, to make this sin odious unto us, let them who have advantage of their neighbours by forfetting their bonds into their hands,
and finally all, whosoeuer they be, beware of hard-heartednesse and crueltie which it bringeth forth, especially of enuie, knowing that they haue a Master and a Superiour in heauen, who will recompence such brutish barbarousnesse,
and finally all, whosoever they be, beware of hardheartedness and cruelty which it brings forth, especially of envy, knowing that they have a Master and a Superior in heaven, who will recompense such brutish barbarousness,
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and as they desire that all other should doe the same to them, let them exercise and practise mercie and compassion, kindnesse, gentlenesse, meekenesse, and such like vertues.
and as they desire that all other should do the same to them, let them exercise and practise mercy and compassion, kindness, gentleness, meekness, and such like Virtues.
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but without all consideration are carried by it, as by a whirlewind, to very madnesse. Oh, if men be crossed, hauing no grace to vphold them, they are beside themselues, and at their wits end.
but without all consideration Are carried by it, as by a whirlwind, to very madness. O, if men be crossed, having no grace to uphold them, they Are beside themselves, and At their wits end.
] Many maruaile, when the storie is remembred in companie, at the murmuring of the children of Israel, when they had no food in the second month of their entring into the wildernesse, their store being spent that they brought with them out of Egypt.
] Many marvel, when the story is remembered in company, At the murmuring of the children of Israel, when they had no food in the second Monn of their entering into the Wilderness, their store being spent that they brought with them out of Egypt.
And this were more fit to be done of vs (a wise man would thinke) rather then that we should be led with such frenzie, which I say not is monstrous in them that go for godly,
And this were more fit to be done of us (a wise man would think) rather then that we should be led with such frenzy, which I say not is monstrous in them that go for godly,
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And they that cannot submit themselues to this instruction (which in their owne consciences they cannot but confesse they ought to doe) let them see their bondage and acknowledge their sin, that so they may make way to the obtaining of pardon and amendment.
And they that cannot submit themselves to this instruction (which in their own Consciences they cannot but confess they ought to do) let them see their bondage and acknowledge their since, that so they may make Way to the obtaining of pardon and amendment.
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For this sensualitie is in carnall men, that if they may haue their harts desire in the things that are of price in this world, they are made drunken therewith.
For this sensuality is in carnal men, that if they may have their hearts desire in the things that Are of price in this world, they Are made drunken therewith.
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And although this sin be not expressely said to haue been in him, yet by necessarie consequence, it is gathered to haue been so, by a reason drawne from contraries:
And although this since be not expressly said to have been in him, yet by necessary consequence, it is gathered to have been so, by a reason drawn from contraries:
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for whosoeuer is desperate in his losses, and is brought to his wits end for the same, he (doubtlesse) made his prosperitie and the enioying of his goods, his heauen and his paradise.
for whosoever is desperate in his losses, and is brought to his wits end for the same, he (doubtless) made his Prosperity and the enjoying of his goods, his heaven and his paradise.
And this sinne, to become disguised and made drunken with the commodities which a man enioyeth, is farre worse then to be impatient for the losse of them,
And this sin, to become disguised and made drunken with the commodities which a man Enjoyeth, is Far Worse then to be impatient for the loss of them,
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that many, and those of no great patrimony neither, so as they might enioy the estate they liue in heere, they would with all their heart giue ouer all hope or interest in heauen which might possiblie abide them.
that many, and those of no great patrimony neither, so as they might enjoy the estate they live in Here, they would with all their heart give over all hope or Interest in heaven which might possibly abide them.
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but health, wealth, ease, credit, fauour with their betters, and aduancement aboue others, is their paradise, from the which to be plucked, is vexation to them,
but health, wealth, ease, credit, favour with their betters, and advancement above Others, is their paradise, from the which to be plucked, is vexation to them,
or of other like vnto him, to be brought backe from such a disguised estate? And therefore what a wonderfull worke of God is it, to conuert such to a contrarie condition and course,
or of other like unto him, to be brought back from such a disguised estate? And Therefore what a wonderful work of God is it, to convert such to a contrary condition and course,
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and to bring him thereby toward saluation? when all may see that there was (as one may say) little more then a haires breadth betweene him and vtter confusion and desolation by killing himselfe, whereto he was fully bent, and hardly held backe.
and to bring him thereby towards salvation? when all may see that there was (as one may say) little more then a hairs breadth between him and utter confusion and desolation by killing himself, whereto he was Fully bent, and hardly held back.
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Whereto I answere, that he was held back from that attempt by the prouidence of God, who had prouided and set in a readinesse there, not his wife or familiar friend to keepe him,
Whereto I answer, that he was held back from that attempt by the providence of God, who had provided and Set in a readiness there, not his wife or familiar friend to keep him,
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And for the other part of the obiection, whether that desperatenesse of his, was a meane of his conuersion, I say, it was (though a farre off) as God handled the matter.
And for the other part of the objection, whither that desperateness of his, was a mean of his conversion, I say, it was (though a Far off) as God handled the matter.
To speake more particularly, in sending crosses, sicknesse and sundrie visitations, men at the first do in their rashnesse and haste, rage against God and curse him;
To speak more particularly, in sending Crosses, sickness and sundry visitations, men At the First doe in their rashness and haste, rage against God and curse him;
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Yea he will make them glad of the helpe and counsell of such, as they did before both scorne and abhorre, as in the example of Saul we may see, who for all his loftinesse and iollitie, was cast downe,
Yea he will make them glad of the help and counsel of such, as they did before both scorn and abhor, as in the Exampl of Saul we may see, who for all his loftiness and jollity, was cast down,
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For as they who will make crooked things straight, do bow them a contrarie way, that so they may the easilier bring them betwixt both, which is to be straight and right:
For as they who will make crooked things straight, do bow them a contrary Way, that so they may the easilier bring them betwixt both, which is to be straight and right:
so the Lord, when he entends to make a proud man humble and meeke, he will breake his heart with sorrow and affliction, wherewith when hee hath been throughly exercised, he is the fitter to be brought to the meane betwixt both, that is, broken-heartednes and humilitie.
so the Lord, when he intends to make a proud man humble and meek, he will break his heart with sorrow and affliction, wherewith when he hath been thoroughly exercised, he is the fitter to be brought to the mean betwixt both, that is, broken-heartednes and humility.
though hee be brought neuer the neerer to repentance thereby, yet he shall (if he be such a one as God wil shew mercie vnto) hee shall (I say) much more easily be perswaded thereto.
though he be brought never the nearer to Repentance thereby, yet he shall (if he be such a one as God will show mercy unto) he shall (I say) much more Easily be persuaded thereto.
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According to that which wee say in our common speech, and that truly, of a wicked man bent to his will and to liue licentiously, that hee is neuer like to amend and come to good,
According to that which we say in our Common speech, and that truly, of a wicked man bent to his will and to live licentiously, that he is never like to amend and come to good,
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and so farre off, should teach the men of this age, that wisedome, hauing knowledge, which the ignorant cannot learne, that in their troubles and astonishments, they should not think that they are punished seeing God taketh delight therein; and so wax hardened:
and so Far off, should teach the men of this age, that Wisdom, having knowledge, which the ignorant cannot Learn, that in their Troubles and astonishments, they should not think that they Are punished seeing God Takes delight therein; and so wax hardened:
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and by Gods benefits, they haue need to be awaked by his iudgements, and that he doth therefore afflict them, that they may know they are farre gone in their euill course, that so they may lay surer hold of his word,
and by God's benefits, they have need to be awaked by his Judgments, and that he does Therefore afflict them, that they may know they Are Far gone in their evil course, that so they may lay Surer hold of his word,
and his kindnes towards him, in ouercomming euill with good. For whereas the Iaylor had shewed himselfe cruell towards him, when he had giuen him no cause so to doe,
and his kindness towards him, in overcoming evil with good. For whereas the Jailer had showed himself cruel towards him, when he had given him not cause so to do,
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and therefore looked for no good will at his hands (if possibly he should stand in neuer so great need thereof) behold hee had no greater friend then him, whom he had deserued to be his greatest enemie:
and Therefore looked for no good will At his hands (if possibly he should stand in never so great need thereof) behold he had no greater friend then him, whom he had deserved to be his greatest enemy:
This when he weighed and considered, which hee could not but see, Paul so earnestly beseeching him to doe himselfe no harme, who had not otherwise been held back from killing himselfe, I say,
This when he weighed and considered, which he could not but see, Paul so earnestly beseeching him to do himself not harm, who had not otherwise been held back from killing himself, I say,
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Surely, if they were carefull that their light might shine in good conuersation among men, they should not a little prouoke them out of their bad course,
Surely, if they were careful that their Light might shine in good Conversation among men, they should not a little provoke them out of their bad course,
So that kindnes and harmelesnes, and other fruits of loue, if they were more vsually and plentifully shewed foorth by Christians, they would (vndoubtedly) pearce the hearts of many wicked men,
So that kindness and harmlessness, and other fruits of love, if they were more usually and plentifully showed forth by Christians, they would (undoubtedly) pierce the hearts of many wicked men,
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And this it is, that he conceiued so well of them, of Paul and Silas, I meane, that for all the commandement of the Magistrate, hee brought them out of the prison,
And this it is, that he conceived so well of them, of Paul and Silas, I mean, that for all the Commandment of the Magistrate, he brought them out of the prison,
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and fell downe before them, in token of reuerence to them, and so fell to neere acquaintance with them, who being good men, it gaue hope of his further good taking by them.
and fell down before them, in token of Reverence to them, and so fell to near acquaintance with them, who being good men, it gave hope of his further good taking by them.
and bring them to heare the word preached, and so in time to be changed. Thus many become beleeuers in Christ, by companie and acquaintance with Preachers;
and bring them to hear the word preached, and so in time to be changed. Thus many become believers in christ, by company and acquaintance with Preachers;
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who being appointed by Christ to be fishers of men, doe shew the loue to them, that Christ shewed to themselues before, that if they be men of God indeed, they will lay open to them their treasures, which they haue gathered out of the hoard of the Gospell,
who being appointed by christ to be Fishers of men, do show the love to them, that christ showed to themselves before, that if they be men of God indeed, they will lay open to them their treasures, which they have gathered out of the hoard of the Gospel,
they labour through loue to perswade them to giue ouer their sinfull and bad course, and to taste and see how good the Lord is in his word, to such as turne to him.
they labour through love to persuade them to give over their sinful and bad course, and to taste and see how good the Lord is in his word, to such as turn to him.
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so I can truly say, vpon mine owne remembrance almost fortie yeeres agone, (and yet in those times the light of the Gospell shined nothing so cleerely as it hath done since) that by familiar companying betwixt the faithfull Minister of God and the ignorant people, the Lord wrought wonderfully and mightily amongst them.
so I can truly say, upon mine own remembrance almost fortie Years ago, (and yet in those times the Light of the Gospel shined nothing so clearly as it hath done since) that by familiar companying betwixt the faithful Minister of God and the ignorant people, the Lord wrought wonderfully and mightily among them.
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And I am sure the fruit of the Gospell that hath been since in those parts, (that I say no more) and that is to be seene at this day, did flow from that well-spring, and had the beginning there.
And I am sure the fruit of the Gospel that hath been since in those parts, (that I say no more) and that is to be seen At this day, did flow from that wellspring, and had the beginning there.
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and to bring on others by their example, haue met with such discouragements, that they haue not answered (I speake not of all particular persons) as many other haue done, to the hope that they gaue so long before, by many degrees.
and to bring on Others by their Exampl, have met with such discouragements, that they have not answered (I speak not of all particular Persons) as many other have done, to the hope that they gave so long before, by many Degrees.
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But while I shew how the Iaylor and many other haue taken so great good by the companie and fellowship of Gods seruants, it is not to be passed by, how little vse many make of such good meanes now a daies.
But while I show how the Jailer and many other have taken so great good by the company and fellowship of God's Servants, it is not to be passed by, how little use many make of such good means now a days.
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For what though they dwel neere such, and haue thereby acquaintance with them, yet many further off, seeking heartily to take good by them, are in farre better case,
For what though they dwell near such, and have thereby acquaintance with them, yet many further off, seeking heartily to take good by them, Are in Far better case,
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yet in those who haue been further off, if they be such as God will call, they haue brought them on in such wise, that they haue set them forward to faith and repentance.
yet in those who have been further off, if they be such as God will call, they have brought them on in such wise, that they have Set them forward to faith and Repentance.
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but that his sins hauing found him out, doe threaten his damnation, and thereupon beginneth to make question about his saluation, what hee should doe to attaine to it;
but that his Sins having found him out, do threaten his damnation, and thereupon begins to make question about his salvation, what he should do to attain to it;
but also know it to bee so, at leastwise feare and feele it, and so aske counsell about it, there is no sound approching neere vnto God, to speake as the Scriptures doe,
but also know it to be so, At leastwise Fear and feel it, and so ask counsel about it, there is no found approaching near unto God, to speak as the Scriptures do,
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euen so, they who are pinched with seeing their necessitie and want of Gods fauour, and yet are perswaded, that without it, they cannot bee saued, nor haue any peace;
even so, they who Are pinched with seeing their necessity and want of God's favour, and yet Are persuaded, that without it, they cannot be saved, nor have any peace;
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they beside going out to heare, will also question further about their estate, and in the heauinesse of their hearts will say to the Lords Merchants, who are furnished with all store fit for them;
they beside going out to hear, will also question further about their estate, and in the heaviness of their hearts will say to the lords Merchant's, who Are furnished with all store fit for them;
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so there must bee in those who are pricked in their consciences, so much wisedome, as to repaire to those men and brethren, who can and will resolue their doubts,
so there must be in those who Are pricked in their Consciences, so much Wisdom, as to repair to those men and brothers, who can and will resolve their doubts,
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For hee being alreadie throughly troubled in his conscience, needed not to bee vrged to sorrow and prick of heart, fearing damnation alreadie for his horrible sinnes;
For he being already thoroughly troubled in his conscience, needed not to be urged to sorrow and prick of heart, fearing damnation already for his horrible Sins;
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And therefore they required this of him, namely, that he should beleeue in the Lord Iesus for the remission of his sinnes, rather then any other thing,
And Therefore they required this of him, namely, that he should believe in the Lord Iesus for the remission of his Sins, rather then any other thing,
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but it was necessarie that hee should know so much, namely, that hee must beleeue, to the end he might both be the better prepared to aske and learne of them how hee should come to obtaine it,
but it was necessary that he should know so much, namely, that he must believe, to the end he might both be the better prepared to ask and Learn of them how he should come to obtain it,
This point is the more to be marked, because that which I haue said of the Apostles words to him, must without any further labour, be receiued and applied to all that are in the same estate that he was in.
This point is the more to be marked, Because that which I have said of the Apostles words to him, must without any further labour, be received and applied to all that Are in the same estate that he was in.
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For (to make this former exposition of their words to serue also for doctrine) what is needfull for any which are as the Iaylor was, terrified and troubled with the feare of hell,
For (to make this former exposition of their words to serve also for Doctrine) what is needful for any which Are as the Jailer was, terrified and troubled with the Fear of hell,
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I say, what is needfull to such in any sort, like vnto this, that they should know they are all washed away by the blood of Christ? which is all one as to beleeue in him, that he hath pardoned them.
I say, what is needful to such in any sort, like unto this, that they should know they Are all washed away by the blood of christ? which is all one as to believe in him, that he hath pardoned them.
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And seeing he was alreadie terrified, and full of anguish for that he saw himselfe in the estate of damnation, it is certaine, that they told him that he was in the way to receiue mercie.
And seeing he was already terrified, and full of anguish for that he saw himself in the estate of damnation, it is certain, that they told him that he was in the Way to receive mercy.
And it is also out of doubt, that they preached this, that Iesus Christ came into the world to saue such as (in the case in which he was) were void of all other hope.
And it is also out of doubt, that they preached this, that Iesus christ Come into the world to save such as (in the case in which he was) were void of all other hope.
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and to beleeue and to be perswaded, that he was giuen and sent into the world of his Father, to saue and deliuer from endlesse thraldome and woe, such miserable sinners;
and to believe and to be persuaded, that he was given and sent into the world of his Father, to save and deliver from endless thraldom and woe, such miserable Sinners;
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To that doctrine they (I meane Paul and Silas ) added also this, that he which beleeueth, and hath the hope that maketh not ashamed, purgeth himselfe also from the sinne that he findeth in himselfe, that as he is made the adopted sonne of God,
To that Doctrine they (I mean Paul and Silas) added also this, that he which Believeth, and hath the hope that makes not ashamed, Purgeth himself also from the sin that he finds in himself, that as he is made the adopted son of God,
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And this which I haue said of the preaching of Paul and Silas to the Iailer, doth likewise instruct vs, that the same doctrine is to be preached to all such as are in his case,
And this which I have said of the preaching of Paul and Silas to the Jailer, does likewise instruct us, that the same Doctrine is to be preached to all such as Are in his case,
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Euen so, it was more then common and ordinarie in the most hearers, that he so soone and easily beleeued in Christ, that is to say, while they preached to him.
Even so, it was more then Common and ordinary in the most hearers, that he so soon and Easily believed in christ, that is to say, while they preached to him.
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For although faith come by hearing, yet it is not alwayes attained at the time of hearing, especially in such a measure that a man can affirme and professe, that he beleeueth,
For although faith come by hearing, yet it is not always attained At the time of hearing, especially in such a measure that a man can affirm and profess, that he Believeth,
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for the most part, doth a broken hearted sinner receiue such light to beleeue; but is holden in doubting and feare, and troubled with the greatnesse of his sinnes, and with many other obiections.
for the most part, does a broken hearted sinner receive such Light to believe; but is held in doubting and Fear, and troubled with the greatness of his Sins, and with many other objections.
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yet with many it was otherwise, euen a harder matter, and namely with Paul himselfe, who was not comforted nor released of his sinnes and burthen of griefe by Christ at Damascus gates,
yet with many it was otherwise, even a harder matter, and namely with Paul himself, who was not comforted nor released of his Sins and burden of grief by christ At Damascus gates,
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whē he was cast downe & terrified by him, but sent into the citie to receiue further light and satisfaction to his heauie heart from Christ by the ministerie of Ananias, a disciple in the same citie;
when he was cast down & terrified by him, but sent into the City to receive further Light and satisfaction to his heavy heart from christ by the Ministry of Ananias, a disciple in the same City;
And this I thought good to say, which may be in stead of an answere to such as obiect in these our dayes, that many lie in sorrow and feare many daies,
And this I Thought good to say, which may be in stead of an answer to such as Object in these our days, that many lie in sorrow and Fear many days,
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and also that their example may encourage other not to be dismaied, and that they themselues being set at libertie, may the sooner helpe their brethren out of bondage.
and also that their Exampl may encourage other not to be dismayed, and that they themselves being Set At liberty, may the sooner help their brothers out of bondage.
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as both the text offereth fit occasion of, and also will illustrate the storie of his conuersion more clearely, from the 28. verse to the 33. Paul seeing this miserable Iailer in this extremitie, that he was at the point to haue killed himselfe, what doth he? It is worthie our marking.
as both the text Offereth fit occasion of, and also will illustrate the story of his conversion more clearly, from the 28. verse to the 33. Paul seeing this miserable Jailer in this extremity, that he was At the point to have killed himself, what does he? It is worthy our marking.
and leaping in, and trembling yet with feare, and finding all things to his desire, he falles downe before Paul and Silas. The shaking of the earth and the setting open the doores amazed him,
and leaping in, and trembling yet with Fear, and finding all things to his desire, he falls down before Paul and Silas. The shaking of the earth and the setting open the doors amazed him,
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and carefull of his good, perceiuing indeed that the miracle was wrought for their sakes. Whereby God sheweth how necessarie it is for men to be cast downe and abased, before they be raised vp:
and careful of his good, perceiving indeed that the miracle was wrought for their sakes. Whereby God shows how necessary it is for men to be cast down and abased, before they be raised up:
Then because the place where they were, was loathsome, and vnfit for speech to be had in it, he bringeth them out, not fearing what the Magistrate should say vnto him.
Then Because the place where they were, was loathsome, and unfit for speech to be had in it, he brings them out, not fearing what the Magistrate should say unto him.
Which cleerely sheweth, that many which shew crueltie against Gods innocent and faithfull seruants, if they did a little better know and consider, who they are, in what account with God,
Which clearly shows, that many which show cruelty against God's innocent and faithful Servants, if they did a little better know and Consider, who they Are, in what account with God,
if God had not drawne him? would hee that had so cruelly vsed them, haue come to bee taught of them? nay, would he not haue vsed them worse? The Lord therefore meekeneth him,
if God had not drawn him? would he that had so cruelly used them, have come to be taught of them? nay, would he not have used them Worse? The Lord Therefore meekeneth him,
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Euen as the Lord promised to the Church of Philadelphia, that he would make them that were of the synagogue of Satan, to come and worship at their feet.
Even as the Lord promised to the Church of Philadelphia, that he would make them that were of the synagogue of Satan, to come and worship At their feet.
And as for the obiection out of Iames, that we are said there to be iustified by workes, his meaning is, that we are iustified thereby before men, to be faithfull as Paul teacheth, and no otherwise;
And as for the objection out of James, that we Are said there to be justified by works, his meaning is, that we Are justified thereby before men, to be faithful as Paul Teaches, and no otherwise;
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And Paul labouring to make as plentiful an haruest to the Lord as he could, puts him in mind, that not himselfe only, but his houshold also might be saued.
And Paul labouring to make as plentiful an harvest to the Lord as he could, puts him in mind, that not himself only, but his household also might be saved.
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yea though it might haue seemed to haue been out of season, being after midnight, which is to the iust reproofe both of masters that will not bring their seruants,
yea though it might have seemed to have been out of season, being After midnight, which is to the just reproof both of Masters that will not bring their Servants,
as our Sauiour in the fourth of Iohn, being wearie, hungrie, and thirstie, yet hauing opportunitie to commune with the woman of Samaria, forgets them all.
as our Saviour in the fourth of John, being weary, hungry, and thirsty, yet having opportunity to commune with the woman of Samaria, forgets them all.
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And so ought Gods Ministers to do, when he offereth opportunitie, the paine and labour to seeke the saluation of men ought to seeme none to them, but pleasure.
And so ought God's Ministers to do, when he Offereth opportunity, the pain and labour to seek the salvation of men ought to seem none to them, but pleasure.
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These, as they are set downe heere, and such as for that time, he had opportunitie to shew, by which also we may certainly gather that other fruits of faith were in him, these (I say) may be referred to three, The first was his baptisme:
These, as they Are Set down Here, and such as for that time, he had opportunity to show, by which also we may Certainly gather that other fruits of faith were in him, these (I say) may be referred to three, The First was his Baptism:
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Of the which I will begin with that which most neerely concerneth this matter, and that is the sealing and confirming of his faith, and the making of it sure vnto him, that he beleeued indeed, I meane, that he was baptised.
Of the which I will begin with that which most nearly concerns this matter, and that is the sealing and confirming of his faith, and the making of it sure unto him, that he believed indeed, I mean, that he was baptised.
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If a man had the writing of a great inheritance passed ouer to him, would he not thinke it long, till he had the seale? And great matters were that night passed ouer by the Lord to him:
If a man had the writing of a great inheritance passed over to him, would he not think it long, till he had the seal? And great matters were that night passed over by the Lord to him:
but to haue inward peace and ioy through beleeuing that al sinne is put away, which sometime weighed vs downe for the feare of hell deserued, and sore disquieted our hearts:
but to have inward peace and joy through believing that all sin is put away, which sometime weighed us down for the Fear of hell deserved, and soar disquieted our hearts:
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For when we who were without hope sometime, yea in great feare that we should neuer see God in his glorie, shall come to haue our hearts eased, and find rest to our soules.
For when we who were without hope sometime, yea in great Fear that we should never see God in his glory, shall come to have our hearts eased, and find rest to our Souls.
Is it not a sure argument, that God hath put away all our iniquitie, and receiued vs graciously, no more to turne his displeasure and angrie countenance toward vs? what is able to make vs ioyfull,
Is it not a sure argument, that God hath put away all our iniquity, and received us graciously, no more to turn his displeasure and angry countenance towards us? what is able to make us joyful,
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as the Queenes chiefe chamberlaine, the people of Samaria when they were conuerted by Philip, and the other churches of Iudea, and Galile did well testifie.
as the Queens chief chamberlain, the people of Samaria when they were converted by Philip, and the other Churches of Iudea, and Galilee did well testify.
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Neither let this trouble any, that the godly do oft want this ioy, yea and haue it many times drowned with deepe sorrowes, caused by sinne and afflictions.
Neither let this trouble any, that the godly do oft want this joy, yea and have it many times drowned with deep sorrows, caused by sin and afflictions.
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so are they also in this, God so disposing it in his wise prouidence, seeing also their life is a sowing in teares, while they liue in the flesh, although they endeuour as they are commanded, to reioyce in the Lord alwayes.
so Are they also in this, God so disposing it in his wise providence, seeing also their life is a sowing in tears, while they live in the Flesh, although they endeavour as they Are commanded, to rejoice in the Lord always.
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then to bring them out into his house? Secondly, they being wounded and pained with whipping and scourging, what could be more welcome to them then to haue their stripes washed and bathed, especially by him through pitie and compassion, who had himselfe made the wounds.
then to bring them out into his house? Secondly, they being wounded and pained with whipping and scourging, what could be more welcome to them then to have their stripes washed and bathed, especially by him through pity and compassion, who had himself made the wounds.
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then by feeding and so refreshing them? All these three therefore together, how great loue did they testifie towards them? To the which may be added his reioycing for the conuersion of his houshold.
then by feeding and so refreshing them? All these three Therefore together, how great love did they testify towards them? To the which may be added his rejoicing for the conversion of his household.
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All which ioyntly considered do teach vs, that how cruell and barbarous soeuer men haue been in the time of their ignorance and vnbeleefe, to the faithfull preachers and seruants of God;
All which jointly considered do teach us, that how cruel and barbarous soever men have been in the time of their ignorance and unbelief, to the faithful Preachers and Servants of God;
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Is it not a worthie thing to behold a brutish and sottish mad-braine to be thus changed into a louing and well gouerned Christian? and this being wrought by the sound preaching to him of the word of God, the Lord working in him thereby, who can chuse but commend and highly approue of such a change?
Is it not a worthy thing to behold a brutish and sottish madbrain to be thus changed into a loving and well governed Christian? and this being wrought by the found preaching to him of the word of God, the Lord working in him thereby, who can choose but commend and highly approve of such a change?
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No worse fruit would the fame preaching bring foorth in others, if men worthily and highly price and reuerence that grace of God in him and such others.
No Worse fruit would the fame preaching bring forth in Others, if men worthily and highly price and Reverence that grace of God in him and such Others.
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how did they reuerence them afterward, seeke counsell at their hands, and walke after their doctrine, hauing fellowship most sweetly and kindly with the people of God? so that a man might haue said, that the lambe and the lion did feed together.
how did they Reverence them afterwards, seek counsel At their hands, and walk After their Doctrine, having fellowship most sweetly and kindly with the people of God? so that a man might have said, that the lamb and the Lion did feed together.
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but continue in their leaud, shamelesse and prophane liues, and scoffe at them that do better, I bewaile their miserable estate, their tongues are their owne, and their damnation sleepeth not.
but continue in their lewd, shameless and profane lives, and scoff At them that do better, I bewail their miserable estate, their tongues Are their own, and their damnation Sleepeth not.
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and gaue halfe of the rest to the poore, to the end he might haue little pleasure in the enioying of them, (that I say no more) which he had taken so great pleasure in, by his vnlawfull comming by them.
and gave half of the rest to the poor, to the end he might have little pleasure in the enjoying of them, (that I say no more) which he had taken so great pleasure in, by his unlawful coming by them.
And if our Sauiour said well in Matthew, that he that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward, then did this receiuing and relieuing of them witnesse no lesse to him,
And if our Saviour said well in Matthew, that he that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward, then did this receiving and relieving of them witness no less to him,
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But yet this is to be knowne, that numbers of such as haue giuen much toward the relieuing of the needie, looking to purge away their sinnes by such meanes,
But yet this is to be known, that numbers of such as have given much towards the relieving of the needy, looking to purge away their Sins by such means,
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and to make God beholding to them for giuing to him or the poor that which is his owne, do nothing lesse then merit or receiue any thing at his hands for the same;
and to make God beholding to them for giving to him or the poor that which is his own, do nothing less then merit or receive any thing At his hands for the same;
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From the which, and both the other particular fruits of the same, and of his loue, this I adde, that whatsoeuer dutie of loue can be performed to the seruants of God without the omitting of greater,
From the which, and both the other particular fruits of the same, and of his love, this I add, that whatsoever duty of love can be performed to the Servants of God without the omitting of greater,
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And where that helpe is ministred mutually amongst Christians, as well in the best things as in the meaner, much outward and inward peace is there enioyed, good example shewed,
And where that help is ministered mutually among Christians, as well in the best things as in the meaner, much outward and inward peace is there enjoyed, good Exampl showed,
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The one, that such as be of more hard, froward, austere and impatient disposition, and yet religious, would take a little paine to bridle and subdue the same,
The one, that such as be of more hard, froward, austere and impatient disposition, and yet religious, would take a little pain to bridle and subdue the same,
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The second, that such as receiue helpe of their brethren, would not burden them, and wearie and discourage them from such duties doing, by their vndiscreet importunities, looking for that which is beyond their compasse for them to aske,
The second, that such as receive help of their brothers, would not burden them, and weary and discourage them from such duties doing, by their undiscreet importunities, looking for that which is beyond their compass for them to ask,
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and beleeuers in Christ, and all other may know that Christ accounteth highly of these, who reioyce for them that of great sinners are conuerted to God.
and believers in christ, and all other may know that christ accounteth highly of these, who rejoice for them that of great Sinners Are converted to God.
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AS I vse and thinke it expedient so to doe in preaching a Sermons, to acquaint the hearers first with the things which most concerne them to attend vnto:
AS I use and think it expedient so to do in preaching a Sermons, to acquaint the hearers First with the things which most concern them to attend unto:
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so I will first shew, what matters I meane to stand vpon ▪ And as it was the vsuall manner of our Sauiour to speake to the people of the things that concerned all that heard him, that there might be hope that all sorts might take good thereby:
so I will First show, what matters I mean to stand upon ▪ And as it was the usual manner of our Saviour to speak to the people of the things that concerned all that herd him, that there might be hope that all sorts might take good thereby:
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And that I may not be thought to speake what I list, I will shew how our Sauiour Christ doth giue occasion hereof most fitly, speaking himselfe of all these three sorts in the words which I haue read vnto you.
And that I may not be Thought to speak what I list, I will show how our Saviour christ does give occasion hereof most fitly, speaking himself of all these three sorts in the words which I have read unto you.
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that they who wisely decline and shunne both, and enter and keepe on in the good way, wherein God hath set them vnto the end, they shal vndoubtedly be saued, and haue euerlasting life.
that they who wisely decline and shun both, and enter and keep on in the good Way, wherein God hath Set them unto the end, they shall undoubtedly be saved, and have everlasting life.
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And thirdly, I will shew what vse all such ought to make of the doctrine which they haue verified in hauing been helpers to encrease iniquitie; and that is this;
And Thirdly, I will show what use all such ought to make of the Doctrine which they have verified in having been helpers to increase iniquity; and that is this;
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that when they see they haue liued in times past to no other end, then to helpe to fill the world with sin, they may giue all diligence to seeke the pardon of their euill doings,
that when they see they have lived in times passed to no other end, then to help to fill the world with since, they may give all diligence to seek the pardon of their evil doings,
Whereby Christ sheweth that in the latter dayes, a part whereof this age is wherein we liue, the people shall be as they were in that wofull time before the world was drowned with waters, which times were fraught with all impietie and iniquitie, with contempt of Gods word and all abomination.
Whereby christ shows that in the latter days, a part whereof this age is wherein we live, the people shall be as they were in that woeful time before the world was drowned with waters, which times were fraught with all impiety and iniquity, with contempt of God's word and all abomination.
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Saint Paul agreeth with our Sauiour Christ herein, and saith, In the last dayes (as these are wherein we liue) shall come perillous times: yea and know (saith he) that it shall be so.
Saint Paul agreeth with our Saviour christ herein, and Says, In the last days (as these Are wherein we live) shall come perilous times: yea and know (Says he) that it shall be so.
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such, as wherein men shall be louers of themselues, couetous, boasters, proud, cursed speakers, disobedient to parents, vnthankefull, vnholy, without naturall affection, truce breakers, false accusers, intemperate, fierce, no louers at all of them that are good, trayterous, high minded, headie, louers of pleasures more then louers of God.
such, as wherein men shall be lovers of themselves, covetous, boaster's, proud, cursed Speakers, disobedient to Parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, no lovers At all of them that Are good, traitorous, high minded, heady, lovers of pleasures more then lovers of God.
To say a little of euery one, what stoutnesse, pride, disobedience, is to be seene euery where in youthes? who being but as the flower that to morrow withereth,
To say a little of every one, what stoutness, pride, disobedience, is to be seen every where in youths? who being but as the flower that to morrow withereth,
but frowardnes, malice, and an insatiable desire of getting, while yet they haue more then one legge in the graue? In so much, that he who should hope of the saluation of the most of them, must stretch out his charity beyond his warrant and ground.
but forwardness, malice, and an insatiable desire of getting, while yet they have more then one leg in the graven? In so much, that he who should hope of the salvation of the most of them, must stretch out his charity beyond his warrant and ground.
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as if they sought after heauen it selfe? In the meane while, not regarding the multitude of those that want, to serue the necessitie of them with their superfluitie;
as if they sought After heaven it self? In the mean while, not regarding the multitude of those that want, to serve the necessity of them with their superfluity;
For who doth not see, that the poore sort take themselues to be priuiledged that they should not seeke after knowledge? For these are their speeches, Sermons are for rich folke,
For who does not see, that the poor sort take themselves to be privileged that they should not seek After knowledge? For these Are their Speeches, Sermons Are for rich folk,
and therefore we see they are rude and brutish for the most part, contemning instruction, speaking ill of the wealthier sort, shifting, stealing, idle,
and Therefore we see they Are rude and brutish for the most part, contemning instruction, speaking ill of the wealthier sort, shifting, stealing, idle,
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namely how miserable, as our Sauiour hath heere foretold, their whole course of life is. And the like may be said of Minister and people, and of one and other.
namely how miserable, as our Saviour hath Here foretold, their Whole course of life is. And the like may be said of Minister and people, and of one and other.
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What faithfulnes to God is in the most of them, who take vpon them to bee guides to Gods inheritance? What loue is there in them to their flocke? what diligence in preaching and priuate studie and reading? And for their liuing with thē (if so be they do liue with thē) what is their conuersing with them,
What faithfulness to God is in the most of them, who take upon them to be guides to God's inheritance? What love is there in them to their flock? what diligence in preaching and private study and reading? And for their living with them (if so be they do live with them) what is their conversing with them,
What remaineth therefore, seeing scripture and experience proue it to be thus, and yet that the workers of iniquitie shal be driuen from Gods presence, and are accursed;
What remains Therefore, seeing scripture and experience prove it to be thus, and yet that the workers of iniquity shall be driven from God's presence, and Are accursed;
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And if it were no more but this, that they haue neither zeale nor knowledge to worship God by, it may easily bee gathered what their liues be towards men.
And if it were no more but this, that they have neither zeal nor knowledge to worship God by, it may Easily be gathered what their lives be towards men.
These, although for want of better, they must beare office in townes; yet all disorder is where they dwell, seeing they are as bad themselues as others,
These, although for want of better, they must bear office in Towns; yet all disorder is where they dwell, seeing they Are as bad themselves as Others,
And who doubteth in the meane while, but that all kinde of sinne swarmeth there? as the bold prophaning of the Sabbath, drunkennes, whoring, contention, vniust dealing, scorning of those that bee better then themselues, cauilling, reuenging, stoutnes to reiect all good admonition, with many other of like sort:
And who doubteth in the mean while, but that all kind of sin swarmeth there? as the bold profaning of the Sabbath, Drunkenness, whoring, contention, unjust dealing, scorning of those that be better then themselves, cavilling, revenging, stoutness to reject all good admonition, with many other of like sort:
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which where they are intertained, can it be chosen, but that iniquitie should abound there? So that this second sort doth also fill the world with sinne.
which where they Are entertained, can it be chosen, but that iniquity should abound there? So that this second sort does also fill the world with sin.
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and they walke vncontrolled and vnpunished, and thereby are the lesse noted to be so euill as they are, the Lord doth oft take the matter into his owne hands, to detect and bewray them:
and they walk uncontrolled and unpunished, and thereby Are the less noted to be so evil as they Are, the Lord does oft take the matter into his own hands, to detect and bewray them:
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And therefore the Apostle S. Iames, hauing to deale with such people, said vnto them, whosoeuer shall keepe the whole law, and yet faileth in one point, he is guiltie of all.
And Therefore the Apostle S. James, having to deal with such people, said unto them, whosoever shall keep the Whole law, and yet Faileth in one point, he is guilty of all.
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And thus whiles they haue all their doings reckoned against them for sinnes, as it hath been proued that the best of them are no better, they come within the ranke of them, who multiplie iniquitie,
And thus while they have all their doings reckoned against them for Sins, as it hath been proved that the best of them Are no better, they come within the rank of them, who multiply iniquity,
And if it be obiected, that there be other sorts of people besides these foure, who increase sinne in the land, I answere, that some of Gods children by their infirmitie are in shew like the former;
And if it be objected, that there be other sorts of people beside these foure, who increase sin in the land, I answer, that Some of God's children by their infirmity Are in show like the former;
both which as they haue sufficient cause to looke after, with all speed, (because without the one, it is impossible to please God, that is faith, and without the other, I meane, repentance and amendment of life, the vengeance of God cannot bee auoided) so they haue two great incouragements to set them forward to seeke both:
both which as they have sufficient cause to look After, with all speed, (Because without the one, it is impossible to please God, that is faith, and without the other, I mean, Repentance and amendment of life, the vengeance of God cannot be avoided) so they have two great encouragements to Set them forward to seek both:
and hee counteth many to be his people, who are not yet called to know that they are his, who may by the preaching of the Gospell, be added to his faithfull ones.
and he counteth many to be his people, who Are not yet called to know that they Are his, who may by the preaching of the Gospel, be added to his faithful ones.
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that they search and trie their waies, what is amisse in them, (though they shall neuer finde out the hundreth part of the sinne that is in them) and then consider the woe they are in thereby, which if they can bee perswaded to doe, it is the most direct way to make them turne to the Lord, both, in imbracing Gods promise of mercy, which then belongeth to them by Gods free grant,
that they search and try their ways, what is amiss in them, (though they shall never find out the Hundredth part of the sin that is in them) and then Consider the woe they Are in thereby, which if they can be persuaded to do, it is the most Direct Way to make them turn to the Lord, both, in embracing God's promise of mercy, which then belongeth to them by God's free grant,
and also in reforming their liues, from the which, by their sinne, they were estranged. Both these kindes of turning to God the Prophet Ioel exhorteth the people vnto, saying:
and also in reforming their lives, from the which, by their sin, they were estranged. Both these Kinds of turning to God the Prophet Joel exhorteth the people unto, saying:
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and drawne downe his wrath vpon themselues, (by multiplying iniquitie) to recouer themselues againe, that they may both break off the course of their wicked liues,
and drawn down his wrath upon themselves, (by multiplying iniquity) to recover themselves again, that they may both break off the course of their wicked lives,
who least they should too sleightly regard that which hath been said to perswade them to faith and repentance, I thought it not amisse, to adde this one thing,
who lest they should too slightly regard that which hath been said to persuade them to faith and Repentance, I Thought it not amiss, to add this one thing,
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who when he had sold his birth-right (being a signe of eternall life) he made a sleight matter of it, saying, what is this birth-right vnto me, as if he should haue said, what good would it haue done me?
who when he had sold his birthright (being a Signen of Eternal life) he made a sleight matter of it, saying, what is this birthright unto me, as if he should have said, what good would it have done me?
when their master told them, that one of them should betray him, answering seuerally (as fearing lest such a mischiefe might light vpon them) is it I master? and another, is it I? And they should,
when their master told them, that one of them should betray him, answering severally (as fearing lest such a mischief might Light upon them) is it I master? and Another, is it I? And they should,
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as they which are wearie of their doings, and willing to repent, say, euery one by himselfe, ( the men apart, as the Prophet Zacharie speaketh, and the women apart ) what haue I done? And so shall they see, that God will soone turne away from his displeasure, and be mercifull to them:
as they which Are weary of their doings, and willing to Repent, say, every one by himself, (the men apart, as the Prophet Zacharias speaks, and the women apart) what have I done? And so shall they see, that God will soon turn away from his displeasure, and be merciful to them:
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3. Ashur [ that is, the Assirians ] shall not saue vs, neither will we ride vpon horses, [ that is, to trust in them ] neither will we say any more to the worke of our hands, ye are our gods,
3. Ashur [ that is, the Assyrians ] shall not save us, neither will we ride upon Horses, [ that is, to trust in them ] neither will we say any more to the work of our hands, you Are our God's,
Herein the Lord setteth downe his louing kindnes toward them sundry waies, that they or any that price and highly set by it, may the easilier be perswaded of it and beleeue it,
Herein the Lord sets down his loving kindness towards them sundry ways, that they or any that price and highly Set by it, may the easilier be persuaded of it and believe it,
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that is, when the simple harted and godly minded people, who would most willingly go on in a holy course, shall yet see the horrible abominations in the world, on euerie side swarming,
that is, when the simple hearted and godly minded people, who would most willingly go on in a holy course, shall yet see the horrible abominations in the world, on every side swarming,
Now this loue heere spoken of, is the same that Saint Iohn calleth our first loue, which is a holy and heauenly affection stirred vp and wrought in our hearts,
Now this love Here spoken of, is the same that Saint John calls our First love, which is a holy and heavenly affection stirred up and wrought in our hearts,
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For he that loueth him that begate, loueth him also which is begotten, also it draweth vs in a most feruent manner to loue the word of God, as the Psalmist saith:
For he that loves him that begat, loves him also which is begotten, also it draws us in a most fervent manner to love the word of God, as the Psalmist Says:
And what maruell? For who can sufficiently haue his hart enlarged in this manner toward God, who being by his former sinfull life brought euen to hell gates,
And what marvel? For who can sufficiently have his heart enlarged in this manner towards God, who being by his former sinful life brought even to hell gates,
and accompanied with many other blessings freely bestowed vpon him by Christ, what can be too deare for him, that hath bestowed it? He is readie therefore for his sake, that did all this for him, to giue and consecrate himselfe againe to him,
and accompanied with many other blessings freely bestowed upon him by christ, what can be too deer for him, that hath bestowed it? He is ready Therefore for his sake, that did all this for him, to give and consecrate himself again to him,
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Now this loue is cooled, or waxeth cold, when this feruentnes is abated, and this exceeding loue of Christ, which before, could neuer be thought great enough, is now slaked,
Now this love is cooled, or Waxes cold, when this feruentnes is abated, and this exceeding love of christ, which before, could never be Thought great enough, is now slaked,
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Thus I say, when God, his word, faithfull Preachers, and seruants of his, with obedience to his will shall not be in the greatest price and estimation,
Thus I say, when God, his word, faithful Preachers, and Servants of his, with Obedience to his will shall not be in the greatest price and estimation,
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when men shall be alwaies cloyed with the loose and professed ill behauiour of such as they liue amongst, (as righteous Lot was with the filthines of the stincking Sodomites) it is not easily seene, what force is in it to dampe and quench goodnesse in them that behold it; and that; sometime at the first:
when men shall be always cloyed with the lose and professed ill behaviour of such as they live among, (as righteous Lot was with the filthiness of the stinking Sodomites) it is not Easily seen, what force is in it to damp and quench Goodness in them that behold it; and that; sometime At the First:
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and disquieting them, that cannot approue their bad conuersation, what straits (thinke we) shall they be in? yea how hardly shall they be able to withstand their leaud examples,
and disquieting them, that cannot approve their bad Conversation, what straits (think we) shall they be in? yea how hardly shall they be able to withstand their lewd Examples,
It is (doubtlesse) a corner of heauen to be associated to such, both in mariage and neighbourhood, in comparison of the hellish companionship of the other.
It is (doubtless) a corner of heaven to be associated to such, both in marriage and neighbourhood, in comparison of the hellish companionship of the other.
cannot such as haue receiued the doctrine of the glad tidings with comfort, and been purged thereby from their old conuersation, can they not hold their confidence,
cannot such as have received the Doctrine of the glad tidings with Comfort, and been purged thereby from their old Conversation, can they not hold their confidence,
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and reioycing of their hope vnto the end, as they began? And againe, if any hauing felt the vnspeakable loue of God shed into their hearts by the holy Ghost, haue, at the first enioying of this grace, set their loue on God in a most feruent manner (as they haue good cause so to do) and haue in like manner loued his people, who are fellow heires with them of the glorie to come;
and rejoicing of their hope unto the end, as they began? And again, if any having felt the unspeakable love of God shed into their hearts by the holy Ghost, have, At the First enjoying of this grace, Set their love on God in a most fervent manner (as they have good cause so to do) and have in like manner loved his people, who Are fellow Heirs with them of the glory to come;
if they haue done this (say they) at the first, is it not meete, that they should much more do this afterward? If when they did but taste of Christs louing kindnesse, at the beginning they were thus affected, should they not much more do this,
if they have done this (say they) At the First, is it not meet, that they should much more do this afterwards? If when they did but taste of Christ loving kindness, At the beginning they were thus affected, should they not much more do this,
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but rather to aduise such as are to stirre vp men to continue their first loue, that they may exhort and perswade them to it wisely and in all kindnesse;
but rather to advise such as Are to stir up men to continue their First love, that they may exhort and persuade them to it wisely and in all kindness;
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For though Christ foretell heere, that through the abundance of iniquitie the loue of many shall waxe cold, as thereby casting a reproch vpon such as shall verifie his words;
For though christ foretell Here, that through the abundance of iniquity the love of many shall wax cold, as thereby casting a reproach upon such as shall verify his words;
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or the Lords vnspeakable kindnesse, then to reward him after such a manner? And after an heartie acknowledging of Gods great loue to them, at their first tasting the sweetnes of it, afterwards to forget it,
or the lords unspeakable kindness, then to reward him After such a manner? And After an hearty acknowledging of God's great love to them, At their First tasting the sweetness of it, afterwards to forget it,
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or vnthankfully to bring it into a common and meane account? The Hebrewes who had in like maner offended, were reproued sharpely by the author of the Epistle written to them, in this manner:
or unthankfully to bring it into a Common and mean account? The Hebrews who had in like manner offended, were reproved sharply by the author of the Epistle written to them, in this manner:
Now call to remembrance the dayes that are past, wherein, after ye receiued light, ye endured a great fight in afflictions, being made a gazing stocke to them in reproches,
Now call to remembrance the days that Are past, wherein, After you received Light, you endured a great fight in afflictions, being made a gazing stock to them in Reproaches,
and were companions with such, as were so tossed to and fro, and suffered with ioy the spoiling of your goods, knowing that ye haue in heauen a better and enduring substance.
and were Sodales with such, as were so tossed to and from, and suffered with joy the spoiling of your goods, knowing that you have in heaven a better and enduring substance.
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O yee foolish Galathians ▪ who hath bewitched you, that after ye haue begun in the spirit, ye will now bee made perfect by the flesh, that is, by the keeping of the law?
Oh ye foolish Galatians ▪ who hath bewitched you, that After you have begun in the Spirit, you will now be made perfect by the Flesh, that is, by the keeping of the law?
Wherin he teacheth vs, as he did that people, that this decay in our loue to Gods ministerie and people, must bee called to mind and considered duely, what a great sinne it is;
Wherein he Teaches us, as he did that people, that this decay in our love to God's Ministry and people, must be called to mind and considered duly, what a great sin it is;
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This is to be done, when this loue is decayed, which to doe, is a certaine violence vsing against our selues by more then an ordinary turning to God againe;
This is to be done, when this love is decayed, which to do, is a certain violence using against our selves by more then an ordinary turning to God again;
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vnlesse we be daily and much occupied in laboring and endeauoring to shun and preuent it? And for mine owne part, I am not ashamed to confesse, (if any lesse experienced herein regard the word of him that hath troden in this way before them) that for more then thirtie yeares, I haue feared the loosing of this first loue, by reason of the strong prouocations thereto, that I haue obserued from time to time to arise one after another:
unless we be daily and much occupied in labouring and endeavouring to shun and prevent it? And for mine own part, I am not ashamed to confess, (if any less experienced herein regard the word of him that hath trodden in this Way before them) that for more then thirtie Years, I have feared the losing of this First love, by reason of the strong provocations thereto, that I have observed from time to time to arise one After Another:
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by meanes whereof, I haue seene good cause to auoide the same with all possible care, that so doing, I or any other in like state may much the better finish our course with ioy.
by means whereof, I have seen good cause to avoid the same with all possible care, that so doing, I or any other in like state may much the better finish our course with joy.
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and beleeuing in Christ, hath not been to be commended, as that which may of necessitie vrge a Christian to the retaining, and continuing of it afterwards;
and believing in christ, hath not been to be commended, as that which may of necessity urge a Christian to the retaining, and Continuing of it afterwards;
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as there is daily in those who are effectually called to beleeue vnto saluation, especially of the ignoranter sort, much good meaning without knowledge,
as there is daily in those who Are effectually called to believe unto salvation, especially of the ignoranter sort, much good meaning without knowledge,
so that it should vnwisely be done of Preachers, and farre from good discretion, to vrge vpon them their former practise simplie without respect had of zeale voide of good ground, and warrant of Gods word.
so that it should unwisely be done of Preachers, and Far from good discretion, to urge upon them their former practice simply without respect had of zeal void of good ground, and warrant of God's word.
As for example, many well minded, when they were first brought to the true imbracing of the Gospell, thought, that all other, who were not as themselues,
As for Exampl, many well minded, when they were First brought to the true embracing of the Gospel, Thought, that all other, who were not as themselves,
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whereas, both themselues bewray their owne weakenes sufficiently, all may see: and beside, who doubteth, but that such as are teachable, should be well hoped of,
whereas, both themselves bewray their own weakness sufficiently, all may see: and beside, who doubteth, but that such as Are teachable, should be well hoped of,
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Another great weakenesse hath possessed others, and as full of error, that in their zeale, at their first beginning they haue thought, that they must oft breake off their necessarie worke to pray and reade,
another great weakness hath possessed Others, and as full of error, that in their zeal, At their First beginning they have Thought, that they must oft break off their necessary work to pray and read,
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but if they haue by frailtie failed therein, yea or by other waightie occasions, or if they haue waxen afterward more dull through want of knowledge or forgetfulnes vnfitter to Gods seruice, then they were before;
but if they have by frailty failed therein, yea or by other weighty occasions, or if they have waxed afterwards more dull through want of knowledge or forgetfulness unfitter to God's service, then they were before;
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Many such weaknesses which yet they count points of holines, accompany the most of Gods faithful ones of the ignoranter sort, at their first entrance into Christ, who seeing better things are found in them, are not imputed to them by the Lord:
Many such Weaknesses which yet they count points of holiness, accompany the most of God's faithful ones of the ignoranter sort, At their First Entrance into christ, who seeing better things Are found in them, Are not imputed to them by the Lord:
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Euen as Naaman the Syrian, being brought from his idolatrie by the Prophet Elisha, and perswaded to worship the true God Iehoua only, did in zeale and of a good meaning, desire of him, that two mules load of the earth that was in the land of Israel might be giuen him, wherupon he might stand to offer sacrifice,
Eve as Naaman the Syrian, being brought from his idolatry by the Prophet Elisha, and persuaded to worship the true God Iehoua only, did in zeal and of a good meaning, desire of him, that two mules load of the earth that was in the land of Israel might be given him, whereupon he might stand to offer sacrifice,
Likewise Mary Magdalene and the other good women, whom Christ before his death had most sweetly seasoned and perfumed with the odours of his heauenly doctrine,
Likewise Marry Magdalene and the other good women, whom christ before his death had most sweetly seasoned and perfumed with the odours of his heavenly Doctrine,
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so that they beleeued in him and followed him, came of a zealous mind the third day after his buriall to the sepulchre to see him, supposing that he had been still dead,
so that they believed in him and followed him, Come of a zealous mind the third day After his burial to the Sepulchre to see him, supposing that he had been still dead,
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By the which ceremonie and custome vsed to their dead in those dayes, although they did confirme their faith in the hope of the resurrection after the manner of their Fathers, who did so:
By the which ceremony and custom used to their dead in those days, although they did confirm their faith in the hope of the resurrection After the manner of their Father's, who did so:
and also in going about to annoint Christs bodie, as if it should haue putrified in the sepulchre like other mens? By this that hath been said it is manifest, that all things that the faithfull do in a good meaning, are not to be paternes for themselues or others to follow,
and also in going about to anoint Christ body, as if it should have Putrified in the Sepulchre like other men's? By this that hath been said it is manifest, that all things that the faithful doe in a good meaning, Are not to be patterns for themselves or Others to follow,
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Thus much for the caueat or watchword before giuen, namely, that all zeale in good people at the first ought not to be taken for sound and substantiall: I will now proceed.
Thus much for the caveat or watchword before given, namely, that all zeal in good people At the First ought not to be taken for found and substantial: I will now proceed.
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as Christ hath foretold it shall be the case of many, by meanes of the wickednesse which they shall see in the world. One of these reasons I haue handled;
as christ hath foretold it shall be the case of many, by means of the wickedness which they shall see in the world. One of these Reasons I have handled;
So then, if the best things which we do be sin without this loue, it followeth that if that grace of loue be cold and dead in vs, all that we do is abhorred of God.
So then, if the best things which we do be since without this love, it follows that if that grace of love be cold and dead in us, all that we do is abhorred of God.
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Which words of Christ must wisely bee considered, for hee doth not exclude from eternall life all such as haue left their good beginnings for a season,
Which words of christ must wisely be considered, for he does not exclude from Eternal life all such as have left their good beginnings for a season,
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Therefore this onely I will say of a good beginning, that it is requisite, that all that intend and go about it, be stedfast and stablished therein, I meane in faith, in loue, in patience, &c. not flitting and inconstant.
Therefore this only I will say of a good beginning, that it is requisite, that all that intend and go about it, be steadfast and established therein, I mean in faith, in love, in patience, etc. not flitting and inconstant.
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This requireth truth, care and wisedome, therefore doe the fewer attaine to it, to be builded and setled in their most holie faith, but the most professors are off and on; cheaping, but not buying:
This requires truth, care and Wisdom, Therefore do the fewer attain to it, to be built and settled in their most holy faith, but the most professors Are off and on; cheaping, but not buying:
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and according to such a good beginning as I haue said to be required, that is, to build proportionably to it, that as some true measure of knowledge, faith, hope, patitience, the feare of God,
and according to such a good beginning as I have said to be required, that is, to built proportionably to it, that as Some true measure of knowledge, faith, hope, Patience, the Fear of God,
and they that repented at Iohns baptisme, were exhorted by him, to bring forth the fruits of amendment afterward, that so they might well testifie, that they went on in repentance still.
and they that repented At Iohns Baptism, were exhorted by him, to bring forth the fruits of amendment afterwards, that so they might well testify, that they went on in Repentance still.
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And therefore must watching, praying, hearing, and such other good meanes be vsed daily, with as good appetite as at the first beginning, that we may grow thereby.
And Therefore must watching, praying, hearing, and such other good means be used daily, with as good appetite as At the First beginning, that we may grow thereby.
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The which course being obserued, we cannot faile, but be found of the Lord in peace, whensoeuer he shall come for our deliuerance out of this vaile of miserie, and happie shal that seruant be, whom his master,
The which course being observed, we cannot fail, but be found of the Lord in peace, whensoever he shall come for our deliverance out of this veil of misery, and happy shall that servant be, whom his master,
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And amongst many troubles and griefes which they bring vpon themselues thereby, they complaine, that they cannot haue the ioy that they first had at their beginning:
And among many Troubles and griefs which they bring upon themselves thereby, they complain, that they cannot have the joy that they First had At their beginning:
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Whereas they who with the good Philippians, hold on their fellowship in the Gospel from the first day afterwards, are alwaies readie to welcome death the Lords messenger.
Whereas they who with the good Philippians, hold on their fellowship in the Gospel from the First day afterwards, Are always ready to welcome death the lords Messenger.
MY purpose is (beloued) to shew what the things are which I intend (God willing) to deliuer to you at this time, to the end ye may the better heare them and not wander vncertainely,
MY purpose is (Beloved) to show what the things Are which I intend (God willing) to deliver to you At this time, to the end you may the better hear them and not wander uncertainly,
(as our Sauiour giueth vs to vnderstand, whereas they thinke also if they can vtter good words of the Scripture and professors of the Gospell, that they serue God as well as the best,
(as our Saviour gives us to understand, whereas they think also if they can utter good words of the Scripture and professors of the Gospel, that they serve God as well as the best,
For (to shew the occasion that moued him to vtter them, (which Moses repeated in the words before the text) when the people of Israell had heard the Lord on mount Sinay to deliuer his law to thē out of the middest of the fire, in clouds & darkenes,
For (to show the occasion that moved him to utter them, (which Moses repeated in the words before the text) when the people of Israel had herd the Lord on mount Sinai to deliver his law to them out of the midst of the fire, in Clouds & darkness,
Oh that there were such an heart in them, that they did feare mee, and keepe all my commaundements alwaies, that it might goe well with them, and their children for euer.
O that there were such an heart in them, that they did Fear me, and keep all my Commandments always, that it might go well with them, and their children for ever.
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it aloweth their words, but condemneth their heart) this mixed speech of the Lord (I say) teacheth vs clearely, that men may possibly vtter good words,
it alloweth their words, but Condemneth their heart) this mixed speech of the Lord (I say) Teaches us clearly, that men may possibly utter good words,
and yet themselues bee without grace, their words may be good but their hearts naught: so that while they commend religion, the preaching of the Gospell, and the profession thereof;
and yet themselves be without grace, their words may be good but their hearts nought: so that while they commend Religion, the preaching of the Gospel, and the profession thereof;
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as though I made light of good speech, or thought it little worth, which I acknowledge to be an excellent gift of God, (as Paul spake of it in the people of Corinth) and I doe bewaile that the want of it is so great, in so long continuance of the Gospell preached,
as though I made Light of good speech, or Thought it little worth, which I acknowledge to be an excellent gift of God, (as Paul spoke of it in the people of Corinth) and I do bewail that the want of it is so great, in so long Continuance of the Gospel preached,
and our couenants of amendment of life, and to be examples to others in our communication, as well as in our conuersation, and woe to them that indeuour not after it.
and our Covenants of amendment of life, and to be Examples to Others in our communication, as well as in our Conversation, and woe to them that endeavour not After it.
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and rotten and filthie communication intertained with great applause in stead of it, but yet, (as I haue said) this alone of it selfe without other gifts of God, is not currant, nor that in which a man may haue contentment.
and rotten and filthy communication entertained with great applause in stead of it, but yet, (as I have said) this alone of it self without other Gifts of God, is not currant, nor that in which a man may have contentment.
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and therefore we may well when we heare the one, doubt of the other, and yet the diuell can change himselfe into an angell of light, and therefore can easilie perswade vs, that euery good word or deed comming from vs, is enough to saluation, especially men being ready to thinke euery little to bee sufficient to serue God withall.
and Therefore we may well when we hear the one, doubt of the other, and yet the Devil can change himself into an angel of Light, and Therefore can Easily persuade us, that every good word or deed coming from us, is enough to salvation, especially men being ready to think every little to be sufficient to serve God withal.
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Wherewith shall we come before the Lord, and bow our selues before the high God? Shall I come before him with burnt offerings? Will the Lord be pleased with thousands of Rammes,
Wherewith shall we come before the Lord, and bow our selves before the high God? Shall I come before him with burned offerings? Will the Lord be pleased with thousands of Rams,
But here a question ariseth about the people mentioned in the text, for if their answere were good, why was it not allowed? meant they not as they spake? I say, yes,
But Here a question arises about the people mentioned in the text, for if their answer were good, why was it not allowed? meant they not as they spoke? I say, yes,
or to forsake any particular sinne in our life, (though we doe it in secret, no man knowing thereof) I say great heed is to be taken, that we doe not afterwards waxe remisse,
or to forsake any particular sin in our life, (though we do it in secret, no man knowing thereof) I say great heed is to be taken, that we do not afterwards wax remiss,
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Such are al they, who hauing in their trouble, sicke bed, or at their receiuing of the Sacrament, professed seriouslie to turne to the Lord, haue yet started aside afterwards like a broken bow.
Such Are all they, who having in their trouble, sick Bed, or At their receiving of the Sacrament, professed seriously to turn to the Lord, have yet started aside afterwards like a broken bow.
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I haue my selfe sometime had good hope of people, when I visiting them in their likeliehood of death, haue heard their franke and free promise made to God, of forsaking their former ill life.
I have my self sometime had good hope of people, when I visiting them in their likelihood of death, have herd their frank and free promise made to God, of forsaking their former ill life.
But when I haue seene so slight fruite to follow in many of them, they returning after their recouerie, to their wicked course, as the dogge to his vomit, tempting God thereby in a fearefull manner, (which is Pharaos sinne) my good hope hath been much cooled,
But when I have seen so slight fruit to follow in many of them, they returning After their recovery, to their wicked course, as the dog to his vomit, tempting God thereby in a fearful manner, (which is Pharaohs sin) my good hope hath been much cooled,
should looke conscionably to performe their couenant afterward, though too many fall from them, according to that which is said by Dauid in the Psalme:
should look Conscionably to perform their Covenant afterwards, though too many fallen from them, according to that which is said by David in the Psalm:
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for therefore their answere was disliked although their words were good, because they proceeded not from such an heart. But this speech of the Lord, in this manner vttered, raiseth a doubt in the hearer, what hee should meane by wishing such an heart, as though the feare of God could not grow in any heart, and likewise come from it:
for Therefore their answer was disliked although their words were good, Because they proceeded not from such an heart. But this speech of the Lord, in this manner uttered, Raiseth a doubt in the hearer, what he should mean by wishing such an heart, as though the Fear of God could not grow in any heart, and likewise come from it:
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and if it bee so, what heart is that hee wisheth vnto them? To the which may be answered, that the feare of God and obedience to his commaundements doe not come from euery heart,
and if it be so, what heart is that he wishes unto them? To the which may be answered, that the Fear of God and Obedience to his Commandments do not come from every heart,
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more particularly, an heart broken with sorrow for sinne, and the feare of damnation, yet quieted againe and eased by beleeuing the remission of sinne,
more particularly, an heart broken with sorrow for sin, and the Fear of damnation, yet quieted again and eased by believing the remission of sin,
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so that if the heart be good, that is, truely turned to God, then it is fitted for that which God here wished to his people, that is, to feare him, and keepe his commandements, and not else.
so that if the heart be good, that is, truly turned to God, then it is fitted for that which God Here wished to his people, that is, to Fear him, and keep his Commandments, and not Else.
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As first that the heart must bee wounded for sinne, and broken with sorrow and feare, till it bee sicke againe, is prooued by the words of our Sauiour, where hee saith:
As First that the heart must be wounded for sin, and broken with sorrow and Fear, till it be sick again, is proved by the words of our Saviour, where he Says:
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And yet this without the other two, is nothing to this purpose, but fit onely to raise vp flashes and feares of hell to the tormenting of the conscience,
And yet this without the other two, is nothing to this purpose, but fit only to raise up flashes and fears of hell to the tormenting of the conscience,
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and the holding of it in slauerie and bondage, for which cause, it is called of the Apostle, the spirit of bondage. But this being rightly vsed, maketh a most direct way to the renuing and changing of the heart, that it may be good.
and the holding of it in slavery and bondage, for which cause, it is called of the Apostle, the Spirit of bondage. But this being rightly used, makes a most Direct Way to the renewing and changing of the heart, that it may be good.
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euen as in the forementioned place, the Lord saith, I am a physitian for the sicke, and in another place, I will giue the water of life vnto such as thirst, which the sicke and troubled conscience hearing, counteth it the happiest and welcomest tidings that could be brought vnto it,
even as in the forementioned place, the Lord Says, I am a Physician for the sick, and in Another place, I will give the water of life unto such as thirst, which the sick and troubled conscience hearing, counteth it the Happiest and welcomest tidings that could be brought unto it,
And thus (to passe to the third thing requisite to the reforming and rectifying of the heart, that the true feare of God may proceede from thence, the partie being thus perswaded of the loue of God,
And thus (to pass to the third thing requisite to the reforming and rectifying of the heart, that the true Fear of God may proceed from thence, the party being thus persuaded of the love of God,
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and saith, what thankes shall I giue vnto the Lord for his vnspeakeable mercy vnto me? What shall I offer vnto the Lord for this his great goodnesse? And so, hee being constrained by the loue of God so shed into his heart, is perswaded and inabled in good sort to goe about the dutie which God requireth, indeuoring and purposing to walke before him in vprightnes and innocencie for euer after.
and Says, what thanks shall I give unto the Lord for his unspeakable mercy unto me? What shall I offer unto the Lord for this his great Goodness? And so, he being constrained by the love of God so shed into his heart, is persuaded and enabled in good sort to go about the duty which God requires, endeavouring and purposing to walk before him in uprightness and innocence for ever After.
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as in many wicked ones it is, but proceeding from faith (which worketh by loue) and from the certaintie of the fauour of God assured to him by the holy Ghost;
as in many wicked ones it is, but proceeding from faith (which works by love) and from the certainty of the favour of God assured to him by the holy Ghost;
And this must go with faith, as we are taught in the Epistle to the Corinthians, where he saith, Seeing we haue these promises, let vs clense our selues from all filthinesse of the flesh and spirit,
And this must go with faith, as we Are taught in the Epistle to the Corinthians, where he Says, Seeing we have these promises, let us cleanse our selves from all filthiness of the Flesh and Spirit,
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With this agreeth that of Saint Iohn, that if we haue the hope, which is the daughter of faith, we purge our selues from sinne as it commeth to our sight.
With this agreeth that of Saint John, that if we have the hope, which is the daughter of faith, we purge our selves from sin as it comes to our sighed.
Now that the Christian Reader may not be deceiued in iudging whether he hath such an heart or not, I will adde some caueats about these three properties which make the heart good, that he examining and obseruing them, may see whether he haue them or no.
Now that the Christian Reader may not be deceived in judging whither he hath such an heart or not, I will add Some caveats about these three properties which make the heart good, that he examining and observing them, may see whither he have them or not.
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And to begin, let him know, that about the first of them, which is pricke or wound of conscience and feare of Gods displeasure for the same, I giue these two caueats or watchwords.
And to begin, let him know, that about the First of them, which is prick or wound of conscience and Fear of God's displeasure for the same, I give these two caveats or watchwords.
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In the last they are like to a theefe, who being apprehended vpon stealing some twelue-penie matter, fals to confesse, that he hath stollen a horse, without any examining,
In the last they Are like to a thief, who being apprehended upon stealing Some twelue-penie matter, falls to confess, that he hath stolen a horse, without any examining,
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The one, that a man seeking faith, (for no other shall find it) beleeue not too hastily and rashly, that is, without warrant of the Scripture and word of God.
The one, that a man seeking faith, (for no other shall find it) believe not too hastily and rashly, that is, without warrant of the Scripture and word of God.
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The other, that hauing warrant, he refuse not to beleeue, neither reason against it, but applie it to himselfe, and resist doubting. Both are alike necessarie:
The other, that having warrant, he refuse not to believe, neither reason against it, but apply it to himself, and resist doubting. Both Are alike necessary:
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and yet of al other are most ready to affirme, that they beleeue in Iesus Christ, which he himselfe flatly denieth, saying, I came not to call the righteous (that is, such as feele as little burthen of their sin as if they were righteous) but sinners (who feele the burthē of their sin,
and yet of all other Are most ready to affirm, that they believe in Iesus christ, which he himself flatly Denieth, saying, I Come not to call the righteous (that is, such as feel as little burden of their since as if they were righteous) but Sinners (who feel the burden of their since,
as a debter doth his debt) vnto repentance. The second caueat is as necessary for the afflicted conscience, who though he haue right to the promise by Christs free grant,
as a debtor does his debt) unto Repentance. The second caveat is as necessary for the afflicted conscience, who though he have right to the promise by Christ free grant,
Wherein although I deny not, but that Gods prouidence ruleth, yet the partie offendeth, for that he doth not embrace that which is freely giuen him by God,
Wherein although I deny not, but that God's providence Ruleth, yet the party offends, for that he does not embrace that which is freely given him by God,
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Thus I haue said that which I thought meete of this matter, to helpe him that desireth it, to attaine such an heart as bringeth forth the feare of God; euen that which God requireth.
Thus I have said that which I Thought meet of this matter, to help him that Desires it, to attain such an heart as brings forth the Fear of God; even that which God requires.
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if he could alleage all authorities out of the word of God, and of Fathers; yea, if he could possibly speake with the tongues of Angels, and had not this,
if he could allege all authorities out of the word of God, and of Father's; yea, if he could possibly speak with the tongues of Angels, and had not this,
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how is the people of this age bewitched, and blindfolded, that when God hath thus spoken, that no good words nor shewes of godlinesse shall do them good,
how is the people of this age bewitched, and blindfolded, that when God hath thus spoken, that no good words nor shows of godliness shall do them good,
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and is as a Princes proclamation, which all must take knowledge of? If they will flie to another shelter, that they haue other matters to looke after, let them likewise take this for their answere, that they haue alreadie their reward:
and is as a Princes proclamation, which all must take knowledge of? If they will fly to Another shelter, that they have other matters to look After, let them likewise take this for their answer, that they have already their reward:
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And yet behold, without such an heart, as hath been spoken of, which also is the hardest thing in the world to attaine to, without that, (I say) God himselfe being witnesse, the feare of God is not in them, but farre from them.
And yet behold, without such an heart, as hath been spoken of, which also is the Hardest thing in the world to attain to, without that, (I say) God himself being witness, the Fear of God is not in them, but Far from them.
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For from whence should it come? Is it a sudden passion of the heart that riseth and falleth? or that with the tide, it ebbeth and floweth? Is it not rather a sanctified affection which continueth,
For from whence should it come? Is it a sudden passion of the heart that Riseth and falls? or that with the tide, it ebbeth and flows? Is it not rather a sanctified affection which Continueth,
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The blind and superstitious people in the time of Poperie, were made so affraid of spirits walking, that they durst not go thorow a churchyard in the fearful time of the night:
The blind and superstitious people in the time of Popery, were made so afraid of spirits walking, that they durst not go thorough a churchyard in the fearful time of the night:
And seeing the feare of God is such a grace, and hath such force in whomsoeuer it dwelleth, I may by this as a second argument conclude, that the common professors of the Gospell and such as draw neere to God with their bodies, hauing their hearts farre from him, haue not his feare in them, seeing not only they make no question in matters they doubt of to be euill,
And seeing the Fear of God is such a grace, and hath such force in whomsoever it dwells, I may by this as a second argument conclude, that the Common professors of the Gospel and such as draw near to God with their bodies, having their hearts Far from him, have not his Fear in them, seeing not only they make no question in matters they doubt of to be evil,
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But how safe and sweet a life it is, and how free from many great calamities wherewith the contrary life is filled, another place fitter for it, shall declare and testifie.
But how safe and sweet a life it is, and how free from many great calamities wherewith the contrary life is filled, Another place fitter for it, shall declare and testify.
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Only let this be granted, which cannot be denied, the words of the text so cleerely prouing it, without any straining of them, that it is no godly life, in which there is not conscience made of the particular actions of it,
Only let this be granted, which cannot be denied, the words of the text so clearly proving it, without any straining of them, that it is no godly life, in which there is not conscience made of the particular actions of it,
But God principallie meaneth hereby that hee will make their life pleasing and comfortable to them with inward peace and gladnesse of heart, which farre surmount the other,
But God principally means hereby that he will make their life pleasing and comfortable to them with inward peace and gladness of heart, which Far surmount the other,
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namely to be without feare of Gods displeasure, and the burden thereof, and what is the libertie and holy securitie of his beloued ones, they would much more desire that,
namely to be without Fear of God's displeasure, and the burden thereof, and what is the liberty and holy security of his Beloved ones, they would much more desire that,
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and contrariwise, to bee in that account with the Lord, that nothing shall bee wanting which is good for them, (for so the Prophet saith, The Lord is my shepheard therefore shall I want nothing ) we may continually wonder, that God will be so bountifull, to loue them here to their end, and after, to receiue them to glorie. And yet when I haue said what I can of this matter, I must leaue it raw and vnperfect,
and contrariwise, to be in that account with the Lord, that nothing shall be wanting which is good for them, (for so the Prophet Says, The Lord is my shepherd Therefore shall I want nothing) we may continually wonder, that God will be so bountiful, to love them Here to their end, and After, to receive them to glory. And yet when I have said what I can of this matter, I must leave it raw and unperfect,
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S. Peter, The eyes of the Lord are euer ouer the righteous, & his eares are open to their praiers (but the face of the Lord is against them that doe euill) and who is he that shall harme you,
S. Peter, The eyes of the Lord Are ever over the righteous, & his ears Are open to their Prayers (but the face of the Lord is against them that do evil) and who is he that shall harm you,
and brings them into their kinde, that they become sweet and pleasant without any danger, (as roses in a pozie, rather then growing vpon prickes) whereas they not being ioyned with godlines, they bee no better then poyson,
and brings them into their kind, that they become sweet and pleasant without any danger, (as roses in a pozie, rather then growing upon pricks) whereas they not being joined with godliness, they be no better then poison,
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as they who are spoken of in Iob, Who say to the Lord depart from vs, we desire not the knowledge of thy waies? Who is the Almightie that we should serue him,
as they who Are spoken of in Job, Who say to the Lord depart from us, we desire not the knowledge of thy ways? Who is the Almighty that we should serve him,
and what profit shall we haue, if we should pray to him? Oh this woful progenie, who can sufficiently lay forth the vengeance that hangeth ouer it? For if God begin iudgement amongst his owne, what shall the end of them be that obey not the Gospell, as S. Peter speaketh? And if the righteous be scarcely saued, where shall the vngodly and the sinner appeare?
and what profit shall we have, if we should pray to him? O this woeful progeny, who can sufficiently lay forth the vengeance that hangs over it? For if God begin judgement among his own, what shall the end of them be that obey not the Gospel, as S. Peter speaks? And if the righteous be scarcely saved, where shall the ungodly and the sinner appear?
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and Corah with his company, the rebell against Gods faithfull Ministers, and Haman the proude, a deadly enemie to all that worshipped God truely? Did not these with their companions, finde that they met with their match? And did they not leaue sufficient testimonie behinde them, that their glorie was their shame,
and Corah with his company, the rebel against God's faithful Ministers, and Haman the proud, a deadly enemy to all that worshipped God truly? Did not these with their Sodales, find that they met with their match? And did they not leave sufficient testimony behind them, that their glory was their shame,
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and so shall all they be, that follow their steps, accordingly as the Lord saith here, It shall goe well with them that feare me and keepe my commandements:
and so shall all they be, that follow their steps, accordingly as the Lord Says Here, It shall go well with them that Fear me and keep my Commandments:
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But one thing more is to be marked, that to all the prosperitie which Gods seruants shall inioy in this present life, of which I haue said somewhat, this he addeth, that it shall also goe well with them hereafter,
But one thing more is to be marked, that to all the Prosperity which God's Servants shall enjoy in this present life, of which I have said somewhat, this he adds, that it shall also go well with them hereafter,
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and that in his fauour while we liue here, yet that the best should be behinde, namely to inioy fulnesse of pleasures at Gods right hand after wee goe hence,
and that in his favour while we live Here, yet that the best should be behind, namely to enjoy fullness of pleasures At God's right hand After we go hence,
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Now it followeth to shew what the fruite of a godly life is to the children of them that leade it, as I haue done alreadie to themselues, who are parents:
Now it follows to show what the fruit of a godly life is to the children of them that lead it, as I have done already to themselves, who Are Parents:
He will visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate him, and shew mercie vnto the thousand generation of them that loue him and keepe his commaundements :
He will visit the Sins of the Father's upon the children unto the third and fourth generation of them that hate him, and show mercy unto the thousand generation of them that love him and keep his Commandments:
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Which is vrged by the Lord, at mens hands in the entrance into their mariage: that couples should be espoused to him, before they be so one to another.
Which is urged by the Lord, At men's hands in the Entrance into their marriage: that couples should be espoused to him, before they be so one to Another.
And it may be truly said, that they set not by, neither care for the welfare of their children, who doe not first regard their own good and welfare of their soules, by walking obediently vnto Gods commandements themselues.
And it may be truly said, that they Set not by, neither care for the welfare of their children, who do not First regard their own good and welfare of their Souls, by walking obediently unto God's Commandments themselves.
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And how vnnaturall a thing is it, that any should bee the meanes to bring children into the world, to send them to hell? And that they should be so pitilesse,
And how unnatural a thing is it, that any should be the means to bring children into the world, to send them to hell? And that they should be so pitiless,
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For as by a godly care in themselues, and a christian education of them, they commonly haue the fruite thereof in their children, that by the blessing of God they be religious also,
For as by a godly care in themselves, and a christian education of them, they commonly have the fruit thereof in their children, that by the blessing of God they be religious also,
And whereas many of them will be ready to obiect, that they will bee vnruly and disordered howsoeuer they bring them vp in the feare of God and good instruction,
And whereas many of them will be ready to Object, that they will be unruly and disordered howsoever they bring them up in the Fear of God and good instruction,
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For here by the kingdome of Heauen ▪ (that I may shew what is meant by it) wee are not to vnderstand the place of the blessed mansion of the faithfull after this life, whither Christ is ascended;
For Here by the Kingdom of Heaven ▪ (that I may show what is meant by it) we Are not to understand the place of the blessed mansion of the faithful After this life, whither christ is ascended;
neither lastly, is it taken for that especiall rule and regiment, which Christ as the head, hath ouer the Church his bodie, which is likewise called a kingdome after a more especiall manner:
neither lastly, is it taken for that especial Rule and regiment, which christ as the head, hath over the Church his body, which is likewise called a Kingdom After a more especial manner:
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but here by kingdome wee are to vnderstand the Gospell of the kingdome, as it is called in Marke: Iesus went forth into Galile preaching the Gospell of the kingdome, and in diuers other like places.
but Here by Kingdom we Are to understand the Gospel of the Kingdom, as it is called in Mark: Iesus went forth into Galilee preaching the Gospel of the Kingdom, and in diverse other like places.
other whiles his disciples disputing, and contending among themselues, who should be the greatest, and made sute for the places of greatest dignity (as the sonnes of Zebedeus, ) one to sit at his right hand, the other at his left.
other while his Disciples disputing, and contending among themselves, who should be the greatest, and made suit for the places of greatest dignity (as the Sons of Zebedee,) one to fit At his right hand, the other At his left.
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Secondly, he is cōpared to a merchant, in respect of the euent that commeth after his seeking, that as he seeking common pearles, lighteth sometime on a pearle of great price,
Secondly, he is compared to a merchant, in respect of the event that comes After his seeking, that as he seeking Common Pearls, lights sometime on a pearl of great price,
To prosecute these three therefore in order, that yee may haue the right vse of this parable, vnderstand that the hearer is compared (to set it downe briefely) to the merchant in three things, to wit, in seeking, finding, and buying. In seeking good pearles;
To prosecute these three Therefore in order, that ye may have the right use of this parable, understand that the hearer is compared (to Set it down briefly) to the merchant in three things, to wit, in seeking, finding, and buying. In seeking good Pearls;
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For there is no man, but if he look into his owne heart, and diligently examine himselfe, he shall find something, which aboue all other things for the time, he doth affect;
For there is no man, but if he look into his own heart, and diligently examine himself, he shall find something, which above all other things for the time, he does affect;
For euen the very pleasures, and ioyes, and delights of the voluptuous man, are as a continual feauer or ague, to vex and disquiet his mind, howsoeuer he make a faire shew,
For even the very pleasures, and Joys, and delights of the voluptuous man, Are as a continual fever or ague, to vex and disquiet his mind, howsoever he make a fair show,
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First for the couetous man, suppose he hath heaped vp, and gathered together his chests full of gold and treasure, at least more then euer he thought he should,
First for the covetous man, suppose he hath heaped up, and gathered together his chests full of gold and treasure, At least more then ever he Thought he should,
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what hath he gathered together, but euen a heape of cares to vex & to disquiet himselfe withall? for as before he got and scraped them together with great paine and toile,
what hath he gathered together, but even a heap of Cares to vex & to disquiet himself withal? for as before he god and scraped them together with great pain and toil,
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then it is an exceeding griefe and heart-sore vnto him, to see by experience, how vaine, flitting and vncertaine things they be, that he hath so excessiuely toiled for,
then it is an exceeding grief and heart-sore unto him, to see by experience, how vain, flitting and uncertain things they be, that he hath so excessively toiled for,
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And hence it commeth oft to passe, that he hauing lost that, wherein the confidence of his heart was set, he fals into despaire, whence hardly he is euer able to be recouered.
And hence it comes oft to pass, that he having lost that, wherein the confidence of his heart was Set, he falls into despair, whence hardly he is ever able to be recovered.
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Alexander the great Monarch, hauing in a manner conquered the whole world, is said to haue wept when he heard some dispute that there were no more worlds.
Alexander the great Monarch, having in a manner conquered the Whole world, is said to have wept when he herd Some dispute that there were no more world's.
He had his Orchards and Gardens, planted and set with all the most choice and excellent trees and herbes, whereof he had not only the sight to feed and please his eye;
He had his Orchards and Gardens, planted and Set with all the most choice and excellent trees and herbs, whereof he had not only the sighed to feed and please his eye;
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and most vaine, and emptie of all goodnesse, and shall we thinke to find something, where he could find nothing? to find substance, where hee found but shadowes and vanitie? and to find happinesse,
and most vain, and empty of all Goodness, and shall we think to find something, where he could find nothing? to find substance, where he found but shadows and vanity? and to find happiness,
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so vaine and vile are all the pleasures, and riches, and honors, and worldly things (to make a man happie) which men so highly price in their owne conceit.
so vain and vile Are all the pleasures, and riches, and honours, and worldly things (to make a man happy) which men so highly price in their own conceit.
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In the meane while we see (and with that I will conclude this first point) that in this first act of the merchant, all men that are hearers in the visible Church, agree with him:
In the mean while we see (and with that I will conclude this First point) that in this First act of the merchant, all men that Are hearers in the visible Church, agree with him:
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In regard of the manner of teaching and receiuing it, and the diuers effects it hath in the hearers, it is compared to seed cast by the hand of the sower.
In regard of the manner of teaching and receiving it, and the diverse effects it hath in the hearers, it is compared to seed cast by the hand of the sour.
In regard of diuers corruptions and errors that commonly spring vp together with it, where it is taught it is compared vnto a field, wherein tares are sowen and grow vp among the good corne.
In regard of diverse corruptions and errors that commonly spring up together with it, where it is taught it is compared unto a field, wherein tares Are sown and grow up among the good corn.
In that God draweth by it, of all sorts of men, good and bad, one and other into the compasse of the visible Church, it is cōpared to a drag or draw-net, that draweth as well weeds and stickes,
In that God draws by it, of all sorts of men, good and bad, one and other into the compass of the visible Church, it is compared to a drag or draw-net, that draws as well weeds and sticks,
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The meaning of our Sauiour then in this parable, is to preferre the Gospell in regard of the excellencie of it, infinitly before all other things, were they neuer so rich, rare, or precious.
The meaning of our Saviour then in this parable, is to prefer the Gospel in regard of the excellency of it, infinitely before all other things, were they never so rich, rare, or precious.
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then any other thing of lesse reckoning and account. And this is the reason, why Salomon hauing preferred it, Prou. 3.14. before siluer and gold, and pearles, he addeth, that all the things a man can desire, are not to be compared with it:
then any other thing of less reckoning and account. And this is the reason, why Solomon having preferred it, Prou. 3.14. before silver and gold, and Pearls, he adds, that all the things a man can desire, Are not to be compared with it:
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And that is, in that it exhibiteth Christ vnto vs, who were lost, and had no way any hope of recouerie out of our deadly woe, that euen then he is our deliuerer, our iewell, our life, our ioy, our happines,
And that is, in that it exhibiteth christ unto us, who were lost, and had no Way any hope of recovery out of our deadly woe, that even then he is our deliverer, our jewel, our life, our joy, our happiness,
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but by the powerfull hearing thereof, to see and to perceiue, what excellent and worthie graces, benefits and prerogatiues it conferreth vnto such as feele great need thereof,
but by the powerful hearing thereof, to see and to perceive, what excellent and worthy graces, benefits and prerogatives it conferreth unto such as feel great need thereof,
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The due and serious beholding, and consideration of these and infinit other graces depending vpon these, which God by the hand of the Gospell reacheth out,
The due and serious beholding, and consideration of these and infinite other graces depending upon these, which God by the hand of the Gospel reaches out,
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And so long as men do in hearing, neuer see and behold this admirable and vnualuable treasure in it, they haue not yet found the pearle of great price.
And so long as men do in hearing, never see and behold this admirable and unvaluable treasure in it, they have not yet found the pearl of great price.
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it is our duty when we come to heare the Gospell of Christ preached, to lift vp our harts with prayer to the Lord, that he would giue vs eyes to see into the riches,
it is our duty when we come to hear the Gospel of christ preached, to lift up our hearts with prayer to the Lord, that he would give us eyes to see into the riches,
And if we haue found that the Lord hath in part opened our eyes, that we can but dimly and darkly discerne it, as the man in the Gospel, that at first sawe men,
And if we have found that the Lord hath in part opened our eyes, that we can but dimly and darkly discern it, as the man in the Gospel, that At First saw men,
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and labour for it, which the other cannot abide. And such as God loueth; shal, though they haue not sometime looked after it, but haue been worldly minded;
and labour for it, which the other cannot abide. And such as God loves; shall, though they have not sometime looked After it, but have been worldly minded;
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they shall, I say, haue their eyes opened to see into the beautie, power, necessity, and comfort of this Gospell, and what happinesse it bringeth, by hearing it preached;
they shall, I say, have their eyes opened to see into the beauty, power, necessity, and Comfort of this Gospel, and what happiness it brings, by hearing it preached;
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euen better then ••er he was, for he is but of the second or third sort of hearers, mentioned by our Sauiour, out of this which hath bin said three things may be noted:
even better then ••er he was, for he is but of the second or third sort of hearers, mentioned by our Saviour, out of this which hath been said three things may be noted:
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Now because the excellēcy of this pearle doth yet more appeare heerby that this hearer, doth as the marchant, go and sel al that he hath & buyeth this pearle, I wil first speak of this last action of his,
Now Because the excellency of this pearl does yet more appear hereby that this hearer, does as the merchant, go and sell all that he hath & buyeth this pearl, I will First speak of this last actium of his,
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Wherefore it is good for vs to follow the counsell of the holy Ghost, while it is called to day to heare the voice of God, and to hearken to wisdom, whiles she calleth vnto vs;
Wherefore it is good for us to follow the counsel of the holy Ghost, while it is called to day to hear the voice of God, and to harken to Wisdom, while she calls unto us;
or a day, or an houre, and if that be past, then it is too late for vs to seeke after it, we must haue our lamps ready burning with the fiue wise virgins,
or a day, or an hour, and if that be past, then it is too late for us to seek After it, we must have our lamps ready burning with the fiue wise Virgins,
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By selling and buying here we are to vnderstand not such a marchandise, as Papists make that say, by their goods and substance they thinke to purchase heauen to themselues.
By selling and buying Here we Are to understand not such a merchandise, as Papists make that say, by their goods and substance they think to purchase heaven to themselves.
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So that death and condemnation, we may deserue, for it is the wages of sinne: but life eternall, we cannot deserue, because it is the free gift of God.
So that death and condemnation, we may deserve, for it is the wages of sin: but life Eternal, we cannot deserve, Because it is the free gift of God.
and leauing all, and by buying the pearle and getting the right possession and assurance of it to our selues, he meaneth, that we should be sure of it,
and leaving all, and by buying the pearl and getting the right possession and assurance of it to our selves, he means, that we should be sure of it,
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The meaning therefore we see clearely to be this, he that getteth the pearle of the Gospell, he prizeth it farre aboue all the things he hath besides in the world,
The meaning Therefore we see clearly to be this, he that gets the pearl of the Gospel, he prizeth it Far above all the things he hath beside in the world,
For it is no easy matter, as experience may teach, when triall is made, for a man, to abandon his pleasures, to leese his goods, to forsake his dearest,
For it is no easy matter, as experience may teach, when trial is made, for a man, to abandon his pleasures, to lose his goods, to forsake his dearest,
and those vnspeakeable and vnestimable treasures that Christ Iesus bringeth vnto vs thereby? what comparison betweene that name we can leese here for the Gospell,
and those unspeakable and unestimable treasures that christ Iesus brings unto us thereby? what comparison between that name we can lose Here for the Gospel,
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and the eternall weight, and crowne of glory, that shal be set vpon our heads in heauen? what is the loue and friendship of all men, to the loue and fauour of God;
and the Eternal weight, and crown of glory, that shall be Set upon our Heads in heaven? what is the love and friendship of all men, to the love and favour of God;
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which we gaine by the Gospell? and what is the life we can leese, to the life which we obtaine in Christ? And yet if we trie and examine our selues, we shall find that we come farre short of forsaking all;
which we gain by the Gospel? and what is the life we can lose, to the life which we obtain in christ? And yet if we try and examine our selves, we shall find that we come Far short of forsaking all;
as this, that he was barred and banished from the place, where he vsed with ioy to feed vpon the comforts of the word of God, taught and preached in the assemblies of Gods people:
as this, that he was barred and banished from the place, where he used with joy to feed upon the comforts of the word of God, taught and preached in the assemblies of God's people:
and this made him say with griefe, that the sparrowes and the swallow might haue nearer accesse then he, to the place where God was serued, and his word preached.
and this made him say with grief, that the sparrows and the swallow might have nearer access then he, to the place where God was served, and his word preached.
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But for conclusion of the whole, now that ye haue heard, that the hearer who shall be able to reioyce in his worke at the end thereof, is fitly resembled to the merchant man,
But for conclusion of the Whole, now that you have herd, that the hearer who shall be able to rejoice in his work At the end thereof, is fitly resembled to the merchant man,
And aboue all other this vnualuable treasure of the forgiuenesse of his sins, and assurance of saluation, he beleeuing the Lord, that he may be bold to lay hold on it,
And above all other this unvaluable treasure of the forgiveness of his Sins, and assurance of salvation, he believing the Lord, that he may be bold to lay hold on it,
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SEeing it helpeth much in preaching, to shew the teachable hearer, what is aymed at principally to be taught him, that hee may the better bee kept from wandring,
SEeing it Helpeth much in preaching, to show the teachable hearer, what is aimed At principally to be taught him, that he may the better be kept from wandering,
Thus the sense of the words, in which any difficultie lieth, being cleare, it may easily be gathered what the meaning of the whole verse is; and that is this.
Thus the sense of the words, in which any difficulty lies, being clear, it may Easily be gathered what the meaning of the Whole verse is; and that is this.
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if he feele such need of them, I say, that he cannot be satisfied without them, he may (how vnworthie soeuer he thinke himselfe thereof;) freely, confidently and with Gods good liking, enioy,
if he feel such need of them, I say, that he cannot be satisfied without them, he may (how unworthy soever he think himself thereof;) freely, confidently and with God's good liking, enjoy,
and exhorteth them to turne from that error and delusion, and to take that counsell from him, which would be soundly for their benefit and comfort. Thus much for the meaning.
and exhorteth them to turn from that error and delusion, and to take that counsel from him, which would be soundly for their benefit and Comfort. Thus much for the meaning.
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and consider, first, the things which are set downe in the first verse, namely, in the free offer which God maketh by the Prophet; which things are three.
and Consider, First, the things which Are Set down in the First verse, namely, in the free offer which God makes by the Prophet; which things Are three.
we see that it is an high degree of profiting in the schoole of Christ, and a token of Gods loue, to thirst, and earnestly to long after heauenly things, as grace and eternall life.
we see that it is an high degree of profiting in the school of christ, and a token of God's love, to thirst, and earnestly to long After heavenly things, as grace and Eternal life.
then such be? And yet these are called forth by the prophet (as we see) from amongst all other (while they with the Publican thinke themselues to be a farre off,
then such be? And yet these Are called forth by the Prophet (as we see) from among all other (while they with the Publican think themselves to be a Far off,
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So that to thirst for grace, is no common grace of God, and according to the price that the holy Ghost sets it at, it aduanceth them that haue it, farre aboue many florishers, who yet beare no small shew of religion and goodnes.
So that to thirst for grace, is no Common grace of God, and according to the price that the holy Ghost sets it At, it Advanceth them that have it, Far above many florishers, who yet bear no small show of Religion and Goodness.
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Therefore that men may be able to proue, without deceiuing themselues, that they haue this thirsting, which the prophet requireth, to the which so precious a promise is annexed of obtaining that which they so desire, we must vnderstand that foure things are requisite to be knowne.
Therefore that men may be able to prove, without deceiving themselves, that they have this thirsting, which the Prophet requires, to the which so precious a promise is annexed of obtaining that which they so desire, we must understand that foure things Are requisite to be known.
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Both are most clearely to be seene in Sampsons thirst, who hauing slaine a thousand men of the Philistims with the Iawe boane of an asse, was sore a thirst and called on the Lord ▪ and said:
Both Are most clearly to be seen in Sampsons thirst, who having slain a thousand men of the philistines with the Jaw boane of an Ass, was soar a thirst and called on the Lord ▪ and said:
For the first, looke vpon Dauids example, when he desired any grace of God, as mercy to couer his sinne, the liberty of worshipping him among Gods people, the presence of God in comforting his soule, or knowledge of his will.
For the First, look upon David Exampl, when he desired any grace of God, as mercy to cover his sin, the liberty of worshipping him among God's people, the presence of God in comforting his soul, or knowledge of his will.
in our owne obseruation either of our selues, or our brethren, what marueilous sighes and earnest longings haue we seene in Gods people, to obtaine that which they desired,
in our own observation either of our selves, or our brothers, what marvelous sighs and earnest longings have we seen in God's people, to obtain that which they desired,
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and the strength of their great offences? what longing (I say) to be deliuered and to be set at liberty hath there been seene? what sighing and vnwearied desiring of the grace which they sought, hath there beene in them? which affections witnessed that there was this thirsting in them, that till they had some word of comfort from God, (who onely can doe it,) they could in no wise be satisfyed.
and the strength of their great offences? what longing (I say) to be Delivered and to be Set At liberty hath there been seen? what sighing and unwearied desiring of the grace which they sought, hath there been in them? which affections witnessed that there was this thirsting in them, that till they had Some word of Comfort from God, (who only can do it,) they could in no wise be satisfied.
Neither was this so with them onely in a mood, and for a season, (for so a wicked man may desire heauenly things also) but this continued, till they obtained their desire,
Neither was this so with them only in a mood, and for a season, (for so a wicked man may desire heavenly things also) but this continued, till they obtained their desire,
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and as they obtained one good thing, they thirsted for another, (as I shal haue occasion to shew afterwards) and also for a greater measure of that grace which they had already.
and as they obtained one good thing, they thirsted for Another, (as I shall have occasion to show afterwards) and also for a greater measure of that grace which they had already.
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And yet seeing either they cannot, or will not learne to put difference betwixt the one and the other, that is the true thirst, & that which is deceiuable;
And yet seeing either they cannot, or will not Learn to put difference betwixt the one and the other, that is the true thirst, & that which is deceivable;
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The Lord filleth the hungry with good things, and sendeth the rich, or full, empty away, which is the cause why the poore people of God doe shew their thirsting desire not onely many other wayes,
The Lord fills the hungry with good things, and sends the rich, or full, empty away, which is the cause why the poor people of God do show their thirsting desire not only many other ways,
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The third cause why God requireth thirsting, is because we should otherwise neuer know how exceedingly we are beholding to him for the variety of grace,
The third cause why God requires thirsting, is Because we should otherwise never know how exceedingly we Are beholding to him for the variety of grace,
So that we feeling such neede of them, as that our soules should faint and be starued without them, we see and acknowledge that, which we could not haue done without it,
So that we feeling such need of them, as that our Souls should faint and be starved without them, we see and acknowledge that, which we could not have done without it,
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and we are not to thinke that when we haue obtained any gift or grace of God, that we are commanded still to be asking of one and the same thing, which to do were against common sense and reason;
and we Are not to think that when we have obtained any gift or grace of God, that we Are commanded still to be asking of one and the same thing, which to do were against Common sense and reason;
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as touchinesse, frowardnes, vncleane desires, wrath, desire of reuenge, &c. and in what bondage they hold vs. If we obserue these in our selues, they will make vs desire the sincere milke of the Word to guide vs aright:
as touchiness, forwardness, unclean Desires, wrath, desire of revenge, etc. and in what bondage they hold us If we observe these in our selves, they will make us desire the sincere milk of the Word to guide us aright:
so we labouring with our hearts to plucke vp, and to plant, as there shall be cause, shall thirst till wee obtaine that which wee goe about and desire.
so we labouring with our hearts to pluck up, and to plant, as there shall be cause, shall thirst till we obtain that which we go about and desire.
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But when we see our hearts thus possessed and taken vp with the feruent and constant desire of the good things which we would haue, we must also be perswaded, to labour readily and willingly,
But when we see our hearts thus possessed and taken up with the fervent and constant desire of the good things which we would have, we must also be persuaded, to labour readily and willingly,
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as need shall require, whether it be by prayer, conference or the like, to obtaine them, remembring that which is said in the Psalme, that wisdome (and so all the parts thereof) is to be sought out (that is, with all diligence) of those that haue pleasure therein.
as need shall require, whither it be by prayer, conference or the like, to obtain them, remembering that which is said in the Psalm, that Wisdom (and so all the parts thereof) is to be sought out (that is, with all diligence) of those that have pleasure therein.
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Thus the first branch of the three in this first part hath bin handled, namely, who they are whom God calleth out by the Prophet, from the rest of the people, to take part in the best tidings that euer were,
Thus the First branch of the three in this First part hath been handled, namely, who they Are whom God calls out by the Prophet, from the rest of the people, to take part in the best tidings that ever were,
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and the same I say of the manifold graces of the Spirit, which are here resembled by this bodily refreshing, which quencheth the thirst thereof, namely, milke, water, and wine.
and the same I say of the manifold graces of the Spirit, which Are Here resembled by this bodily refreshing, which quenches the thirst thereof, namely, milk, water, and wine.
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And to tarrie a little in this second branch, to prooue the same, as somewhat hath been said of the first, I will beginne with that which worthily deserueth the first place,
And to tarry a little in this second branch, to prove the same, as somewhat hath been said of the First, I will begin with that which worthily deserves the First place,
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and which is all one therewith, (that I may keepe in your remembrance the manner of speech set downe in our text) doth promise vpon his faithfulnesse, that he will quench this thirst of longing for Gods fauour,
and which is all one therewith, (that I may keep in your remembrance the manner of speech Set down in our text) does promise upon his faithfulness, that he will quench this thirst of longing for God's favour,
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and the vnliker it seemeth to them, to be true, because it is so good and comfortable, they must know, that it commendeth the more, the great kindnesse of God to man,
and the vnliker it seems to them, to be true, Because it is so good and comfortable, they must know, that it commends the more, the great kindness of God to man,
Others obiect, that they can hardly thinke that God will so easily, and for nothing on our behalfe, offer so largely vnto such as haue so sore and so many waies prouoked him,
Others Object, that they can hardly think that God will so Easily, and for nothing on our behalf, offer so largely unto such as have so soar and so many ways provoked him,
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when yet they do not see (they say) that there is required so much as a dislike and abhorting of sinne, with this great offer of mercie, without which yet they know, no mercie can be shewed.
when yet they do not see (they say) that there is required so much as a dislike and abhorting of sin, with this great offer of mercy, without which yet they know, no mercy can be showed.
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And for the second part of the obiection, that so large and precious a promise is made to the bare thirsting after the loue of God and eternall life, without any leauing and forsaking of sinne;
And for the second part of the objection, that so large and precious a promise is made to the bore thirsting After the love of God and Eternal life, without any leaving and forsaking of sin;
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Neither in handling plainly this of thirsting, is it necessarie to speake of the renouncing or purposing against sinne, otherwise then in the way of preoccupation, that is, the answering of an obiection, as heere I do.
Neither in handling plainly this of thirsting, is it necessary to speak of the renouncing or purposing against sin, otherwise then in the Way of preoccupation, that is, the answering of an objection, as Here I do.
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Therefore to this part of the obiection, I answere, that he who thirsteth truely for saluation, cannot do it without the abhorring of the sin, which hath been most delighted in.
Therefore to this part of the objection, I answer, that he who Thirsteth truly for salvation, cannot do it without the abhorring of the since, which hath been most delighted in.
For while we desire grace, we abhor sin, which is contrarie to it, and this thirsting after the water of life, shal drie vp the heate of sin by little and little, no otherwise,
For while we desire grace, we abhor since, which is contrary to it, and this thirsting After the water of life, shall dry up the heat of since by little and little, no otherwise,
And therefore, let any make this good, that he thirsteth, and I will make it good by the word of God, that his thirst shall be quenched, and his sinnes pardoned.
And Therefore, let any make this good, that he Thirsteth, and I will make it good by the word of God, that his thirst shall be quenched, and his Sins pardoned.
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Now therefore, where are they which say, oh, Preachers vrge vs so hardly, that we shall neuer be able to follow the doctrine they teach vs, of the way to eternall life.
Now Therefore, where Are they which say, o, Preachers urge us so hardly, that we shall never be able to follow the Doctrine they teach us, of the Way to Eternal life.
And yet seeing it is so easie, let all, who desire to be partakers of life, looke well and carefully to this, that they haue no lesse to testifie it to them,
And yet seeing it is so easy, let all, who desire to be partakers of life, look well and carefully to this, that they have no less to testify it to them,
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And heere for the more full handling of this point, I will enter into the third branch of this first part, that is to say, what God requireth of them, whose thirst he will quench;
And Here for the more full handling of this point, I will enter into the third branch of this First part, that is to say, what God requires of them, whose thirst he will quench;
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that the thirstie persons who are by the Prophet called out from all other, to drinke and to be refreshed, should beleeue that God meaneth as he speaketh, and will do it indeed:
that the thirsty Persons who Are by the Prophet called out from all other, to drink and to be refreshed, should believe that God means as he speaks, and will do it indeed:
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and so giue no credit to it, how can they be the better for it? Neither need they feare, that they shall presume and be too bold in clasping about and beleeuing it,
and so give no credit to it, how can they be the better for it? Neither need they Fear, that they shall presume and be too bold in clasping about and believing it,
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for while they desire it, and God promiseth to grant them their desire, who shall take it from them? No, if God will iustifie, none shall be able to condemne.
for while they desire it, and God promises to grant them their desire, who shall take it from them? No, if God will justify, none shall be able to condemn.
And if ye aske, why will God haue them beleeue it? I say, to the end they may see the louing kindnesse of God towards them, who hauing been so low brought by the sight of their vnworthinesse, that is euen to hell gates, in their owne perswasion;
And if you ask, why will God have them believe it? I say, to the end they may see the loving kindness of God towards them, who having been so low brought by the sighed of their unworthiness, that is even to hell gates, in their own persuasion;
And doe we not see by this, that there is great reason why God requires of all his, that they should beleeue in his Sonne? euen that they may see his louing kindnesse, which was before hidden from them,
And do we not see by this, that there is great reason why God requires of all his, that they should believe in his Son? even that they may see his loving kindness, which was before hidden from them,
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and be zealous in his seruice, which by no other meanes they could be brought vnto? Therefore let them labour aboue all things that they may haue this perswasion of Gods sauour,
and be zealous in his service, which by no other means they could be brought unto? Therefore let them labour above all things that they may have this persuasion of God's savour,
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and let them see, that they haue no lesse then this vnfained faith in them, though weake, because so great and waightie matters are thereby wrought and vpholden in them.
and let them see, that they have no less then this unfeigned faith in them, though weak, Because so great and weighty matters Are thereby wrought and upholden in them.
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And I cannot brieflier nor more pithily do it, then by telling them, that if they hold fast this precious promise of saluation by Christ, they must know that they receiue the spirit of sanctification also, which crieth in them Abba, Father,
And I cannot brieflier nor more pithily do it, then by telling them, that if they hold fast this precious promise of salvation by christ, they must know that they receive the Spirit of sanctification also, which cries in them Abba, Father,
This I haue said of this first part, and the three branches thereof, and namely, of this one kind of their thirsting for remission of sins, and eternal life.
This I have said of this First part, and the three branches thereof, and namely, of this one kind of their thirsting for remission of Sins, and Eternal life.
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whereof I will giue you a taste, though more briefly in the next Sermon, seeing I haue largely handled this in the forementioned instance, that it may giue light to the Reader, that whatsoeuer good things he thirsteth for, he may be as sure, that he shall obtaine them.
whereof I will give you a taste, though more briefly in the next Sermon, seeing I have largely handled this in the forementioned instance, that it may give Light to the Reader, that whatsoever good things he Thirsteth for, he may be as sure, that he shall obtain them.
or some new measure of grace, whatsoeuer they haue been satisfied in alreadie: for otherwise they could not be included among them, to whom this promise is made,
or Some new measure of grace, whatsoever they have been satisfied in already: for otherwise they could not be included among them, to whom this promise is made,
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And namely, hope, loue, patience, meekenesse, humblenesse, strength to beare afflictions, and such like. And he doth no sooner stirre vp in them the desire and longing after these,
And namely, hope, love, patience, meekness, humbleness, strength to bear afflictions, and such like. And he does no sooner stir up in them the desire and longing After these,
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as the drie ground thirsteth for the dew and raine, and is satisfied therewith, so shall they (I say) be refreshed with the dew of his grace, to grow vp out of their old sinnes, florishing in his Church, as the plants;
as the dry ground Thirsteth for the due and rain, and is satisfied therewith, so shall they (I say) be refreshed with the due of his grace, to grow up out of their old Sins, flourishing in his Church, as the plants;
because they loue and long much after them, and euery one hath the greater measure of them, the more stedfastly that he beleeueth, God will grant them.
Because they love and long much After them, and every one hath the greater measure of them, the more steadfastly that he Believeth, God will grant them.
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For they who thirst not for heauenly grace, to refresh them and make them well liking to God and his people, shall turne their thirst after the pleasures of sin,
For they who thirst not for heavenly grace, to refresh them and make them well liking to God and his people, shall turn their thirst After the pleasures of since,
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Also they shall haue patience, yea and ioy in tribulation, mercifulnes and liberalitie to the needie, contempt of the world, willingnesse and readines to die,
Also they shall have patience, yea and joy in tribulation, mercifulness and liberality to the needy, contempt of the world, willingness and readiness to die,
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but he reproueth them, who did not thirst nor set their delight on the best things, telling them, that they bestowed their labour and trauell vpon that which could not profit, but deceiue them.
but he Reproveth them, who did not thirst nor Set their delight on the best things, telling them, that they bestowed their labour and travel upon that which could not profit, but deceive them.
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and by bread he meaneth that which in the first verse he did by wine, water and milke, that is, the substantiall and true nourishing food of the soule.
and by bred he means that which in the First verse he did by wine, water and milk, that is, the substantial and true nourishing food of the soul.
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As if he should say, why are ye so vnthankfull, nay so wilfully foolish, that when God hath freely offered his bountifull kindnesse to you, to drinke of the water of life, you affect it not,
As if he should say, why Are you so unthankful, nay so wilfully foolish, that when God hath freely offered his bountiful kindness to you, to drink of the water of life, you affect it not,
but rather reiect it, and in the meane while, wearie and trouble your selues about that which cannot satisfie or giue you contentment? For to speake as the truth is, men are so bewitched by the diuell, that they had rather wander vp and downe in by-wayes and crosse pathes erroniously,
but rather reject it, and in the mean while, weary and trouble your selves about that which cannot satisfy or give you contentment? For to speak as the truth is, men Are so bewitched by the Devil, that they had rather wander up and down in byways and cross paths erroneously,
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He speaketh not to them, who being drowned in a deepe forgetfulnesse of God and themselues, doe not almost thinke of the welfare and saluation of their soules;
He speaks not to them, who being drowned in a deep forgetfulness of God and themselves, do not almost think of the welfare and salvation of their Souls;
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we denie not, but that there are of them which toile and trauell to goe to heauen, (though this must be knowne also, that others of them couer their knaueries with a colour of their religion,
we deny not, but that there Are of them which toil and travel to go to heaven, (though this must be known also, that Others of them cover their knaveries with a colour of their Religion,
and either know that they are misled, or at least hold their profession for their ease and bellies sake) euen these who seeke the way to heauen, which are the simplest minded amongst all the rest of their religion, are they against whom the Prophet enueigheth:
and either know that they Are misled, or At least hold their profession for their ease and bellies sake) even these who seek the Way to heaven, which Are the simplest minded among all the rest of their Religion, Are they against whom the Prophet enueigheth:
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neither is able to satisfie your soules with the foode and bread of life? All which the best that can be said of it, is this, that it is but lost labour.
neither is able to satisfy your Souls with the food and bred of life? All which the best that can be said of it, is this, that it is but lost labour.
And they in so doing, may iustly be compared to them, who bestow their money vpon their lusts in sundry mispending of which should be imployed vpon them and their families.
And they in so doing, may justly be compared to them, who bestow their money upon their Lustiest in sundry misspending of which should be employed upon them and their families.
yet they draw neare to him with their bodies, their hearts being farre from him, who say, Lord, Lord, (indeed) but yet doe not the will of the Lord, neither (being naturall men) can be obedient vnto it.
yet they draw near to him with their bodies, their hearts being Far from him, who say, Lord, Lord, (indeed) but yet do not the will of the Lord, neither (being natural men) can be obedient unto it.
And yet the forward•• sort of them both, who meane more simply, are iustly reproued by the Prophets words heere, in complayning thus, why doe you lay out your money and not for bread, your labour and yet not to be satisfied? For euen these follow not the word of God as their guide, to bring them to that which they seeke, and therfore are neuer like to attaine it, seeking it after their owne fancie and opinion,
And yet the forward•• sort of them both, who mean more simply, Are justly reproved by the prophets words Here, in complaining thus, why do you lay out your money and not for bred, your labour and yet not to be satisfied? For even these follow not the word of God as their guide, to bring them to that which they seek, and Therefore Are never like to attain it, seeking it After their own fancy and opinion,
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the exhortation followeth, in which he laboureth to draw them from their owne wisedome which deceiued them, to hearken to another maner of wisedome, which was able to lead them to that which he called them to enioy, that is, the true happinesse which he layeth out vnder these speeches, to eate that which is good,
the exhortation follows, in which he Laboureth to draw them from their own Wisdom which deceived them, to harken to Another manner of Wisdom, which was able to led them to that which he called them to enjoy, that is, the true happiness which he Layeth out under these Speeches, to eat that which is good,
And heere it is worthie to be marked, that when hee hath told them to what their owne wisedome bringeth them, in leading them to seeke saluation and happinesse,
And Here it is worthy to be marked, that when he hath told them to what their own Wisdom brings them, in leading them to seek salvation and happiness,
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That is, as hee saith heere, when we harken diligently vnto it, as declaring therby, that we be willing to be guided by it. For so hee requireth, saying;
That is, as he Says Here, when we harken diligently unto it, as declaring thereby, that we be willing to be guided by it. For so he requires, saying;
so there is an hearing of the word coldly without profit, and there is an hearing which will draw and perswade him that heareth, neuer to giue ouer, till he hath found and bought the pearle which is hidden in the Gospell,
so there is an hearing of the word coldly without profit, and there is an hearing which will draw and persuade him that hears, never to give over, till he hath found and bought the pearl which is hidden in the Gospel,
But it will be asked heere, what is that which the Prophet would haue them heare of him, to the end they might prosper, attaine the assurance of eternall life,
But it will be asked Here, what is that which the Prophet would have them hear of him, to the end they might prosper, attain the assurance of Eternal life,
Euen this is that which he requires their diligent attention about, that so seeking it as their brethren did, they might with them find that which they sought, euen as they had done.
Eve this is that which he requires their diligent attention about, that so seeking it as their brothers did, they might with them find that which they sought, even as they had done.
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And this if they doe, they shall enioy, he telleth them that good diet, yea and banquetting cheere, which bee meaneth by the allegoricall speeches which he vseth heere,
And this if they do, they shall enjoy, he Telleth them that good diet, yea and banqueting cheer, which bee means by the allegorical Speeches which he uses Here,
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euen so shall his soule be satiate and filled withal variety of heauenly dainties, and be made ioyfull and well liking thereby, which with an appetite doth seeke the same.
even so shall his soul be satiate and filled withal variety of heavenly dainties, and be made joyful and well liking thereby, which with an appetite does seek the same.
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Who (I deny not) thirst feruently after sundry graces of God, and yet for all this comfortable promise of the Lord published heere by his Prophet, doe not beleeue the same to belong vnto them,
Who (I deny not) thirst fervently After sundry graces of God, and yet for all this comfortable promise of the Lord published Here by his Prophet, do not believe the same to belong unto them,
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IF the greater that Gods works haue bin among vs, and benefits to vs, (dearely beloued) the more and greater fruit he looketh for at our hands, as in Amos 3.3.
IF the greater that God's works have been among us, and benefits to us, (dearly Beloved) the more and greater fruit he looks for At our hands, as in Amos 3.3.
To the which purpose I will first lay open the words of our Sauiour Christ vnto the cities heere named, they being the ground of that which I meane to deliuer vnto you,
To the which purpose I will First lay open the words of our Saviour christ unto the cities Here nam, they being the ground of that which I mean to deliver unto you,
Our Lord Iesus therefore being borne in Bethlehem, brought vp in Nazareth, but hauing his chiefe habitation and abode neare to these cities, Corazin and Bethsaida,
Our Lord Iesus Therefore being born in Bethlehem, brought up in Nazareth, but having his chief habitation and Abided near to these cities, Chorazin and Bethsaida,
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when he saw that they were little regarded there, he was moued in compassion of them, by reason of the danger they lay in for contempt of so great fauour as was offered to them, rather then to many other cities, to cast in their teeth their grosse and great vnthankfulnesse.
when he saw that they were little regarded there, he was moved in compassion of them, by reason of the danger they lay in for contempt of so great favour as was offered to them, rather then to many other cities, to cast in their teeth their gross and great unthankfulness.
And as they had encreased their sinne more then others, so to shame them for it, he aggrauated it, by making their condition worse then their neighbour cities, vpon whom he had bestowed no such cost nor benefits;
And as they had increased their sin more then Others, so to shame them for it, he aggravated it, by making their condition Worse then their neighbour cities, upon whom he had bestowed no such cost nor benefits;
now I will lay forth the chiefe points of them which minister matter of instruction vnto vs, and they are drawne from the generall partes of the text, which are two:
now I will lay forth the chief points of them which minister matter of instruction unto us, and they Are drawn from the general parts of the text, which Are two:
the other a reason of the same, in these words, For if the great workes, &c. Both of these affoord three particular branches a peece, vpon the which I meane to stand; and they are these:
the other a reason of the same, in these words, For if the great works, etc. Both of these afford three particular branches a piece, upon the which I mean to stand; and they Are these:
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And first, in that he saith that those great workes were done amongst them, which might haue drawne them or other to amend their liues, we may gather that the end of them,
And First, in that he Says that those great works were done among them, which might have drawn them or other to amend their lives, we may gather that the end of them,
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which being then wrought for the confirmation of the doctrine which was preached by Christ and his Apostles, I meane the doctrine of the Gospell, do as well serue now to confirme it, being the same in the preaching of euery faithfull and true Minister.
which being then wrought for the confirmation of the Doctrine which was preached by christ and his Apostles, I mean the Doctrine of the Gospel, do as well serve now to confirm it, being the same in the preaching of every faithful and true Minister.
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And as for preaching, seeing it is the same it was then, and a farre greater worke then the doing of miracles, we are to know, that wheresoeuer the Lord is pleased to haue it soundly and plainely planted,
And as for preaching, seeing it is the same it was then, and a Far greater work then the doing of Miracles, we Are to know, that wheresoever the Lord is pleased to have it soundly and plainly planted,
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And the Lord so wrought thereby, causing the people to giue heed to the words which Philip spake, that the citie was conuerted, which the holy Ghost setteth downe in the storie by a sure token thereof, that there was great ioy amongst them,
And the Lord so wrought thereby, causing the people to give heed to the words which Philip spoke, that the City was converted, which the holy Ghost sets down in the story by a sure token thereof, that there was great joy among them,
All which with many other such examples doe teach hearers of Sermons to aime at this point first and chiefely, that they may be changed in their minds and hearts from their former blind iudgement,
All which with many other such Examples do teach hearers of Sermons to aim At this point First and chiefly, that they may be changed in their minds and hearts from their former blind judgement,
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and corrupt nature, embrace Christ for their only Sauiour, as being lost in themselues, and declare their loue and thankfulnesse for the same to him euer after,
and corrupt nature, embrace christ for their only Saviour, as being lost in themselves, and declare their love and thankfulness for the same to him ever After,
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for great is the force of it, as we see in those that were mockers & raile•• on the Apostles, in the second of the Acts, who were yet conuerted by Peters Sermon.
for great is the force of it, as we see in those that were mockers & raile•• on the Apostles, in the second of the Acts, who were yet converted by Peter's Sermon.
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neither can be, and being at amitie with the world, is at enmitie with God (in which estate they are farre from the hope of the life to come,) yet when they so heare the Gospell that they beleeue, and when the wisedome of God once enters into their hearts and the knowledge of his word delights their soules, it is maruellous, what a change is wrought in them thereby.
neither can be, and being At amity with the world, is At enmity with God (in which estate they Are Far from the hope of the life to come,) yet when they so hear the Gospel that they believe, and when the Wisdom of God once enters into their hearts and the knowledge of his word delights their Souls, it is marvelous, what a change is wrought in them thereby.
And how doth God worke this mightie change in men? Surely by perswading them that they gaine an hundred to one thereby, that I say no more, the Prophet making good my words to the full, when he saith, One day in thy courts (O Lord) is better then a thousand elsewhere.
And how does God work this mighty change in men? Surely by persuading them that they gain an hundred to one thereby, that I say no more, the Prophet making good my words to the full, when he Says, One day in thy Courts (Oh Lord) is better then a thousand elsewhere.
Oh! he that is perswaded of this, doth with the Apostles forsake all, and follow Christ in waiting, till that hundred fold in Saint Matthew promised, be accomplished and enioyed.
Oh! he that is persuaded of this, does with the Apostles forsake all, and follow christ in waiting, till that hundred fold in Saint Matthew promised, be accomplished and enjoyed.
And may not the most mightie perswasions of the almightie, much more draw such as haue been blindfolded with error and delusions, from their vncleane conuersation to that which is holy,
And may not the most mighty persuasions of the almighty, much more draw such as have been blindfolded with error and delusions, from their unclean Conversation to that which is holy,
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because they receiued not the loue of the truth, that they might be saued, Therefore God sendeth them strong delusions, that they should beleeue lyes, that all they may be damned, which beleeue not the truth, but haue pleasure in vnrighteousnes.
Because they received not the love of the truth, that they might be saved, Therefore God sends them strong delusions, that they should believe lies, that all they may be damned, which believe not the truth, but have pleasure in unrighteousness.
so that thereby wee beleeue it, and to cast away the pleasures of sinne and ieopard our soules vppon the doctrine that is taught vs, this, I say, is another matter then bare perswasion, from what ground soeuer it come.
so that thereby we believe it, and to cast away the pleasures of sin and jeopard our Souls upon the Doctrine that is taught us, this, I say, is Another matter then bore persuasion, from what ground soever it come.
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This being so, we may gather necessarily hereby, that the sound? plaine, and powerful preaching of the Gospell, whereby onely through the worke of grace we may be perswaded to turne to God aright, is a most blessed gift of God,
This being so, we may gather necessarily hereby, that the found? plain, and powerful preaching of the Gospel, whereby only through the work of grace we may be persuaded to turn to God aright, is a most blessed gift of God,
and do complaine, that this holy ordinance of God, (I meane the publishing of the Gospel) is taken in hande of sundrie Ministers, who are vtterly vnfit for it,
and do complain, that this holy Ordinance of God, (I mean the publishing of the Gospel) is taken in hand of sundry Ministers, who Are utterly unfit for it,
how should preaching keepe the credite that it ought to be in, and bee like to drawe or perswade people to faith and repentance? Nay what greater cause is there of the generall ignorance, carelessnes,
how should preaching keep the credit that it ought to be in, and be like to draw or persuade people to faith and Repentance? Nay what greater cause is there of the general ignorance, carelessness,
And while they he thus farre out of the way, them selues, they are yet more bold to open their mouthes against the diligenter sort, who knowing that Christ requireth it at their hands, that as they loue him, they should feed his sheepe and his lambes, doe of conscience seeke to discharge their duties,
And while they he thus Far out of the Way, them selves, they Are yet more bold to open their mouths against the diligently sort, who knowing that christ requires it At their hands, that as they love him, they should feed his sheep and his Lambs, doe of conscience seek to discharge their duties,
As for the profane speeches of them which count the preaching of Christ, and suffering for his name, to be foolishnes, let Saint Paul put them to shame if not to silence, who hath taught them if they will learne their answer from him, that they whom God wil saue shall and must by this obtaine it, or else they shall neuer haue it.
As for the profane Speeches of them which count the preaching of christ, and suffering for his name, to be foolishness, let Saint Paul put them to shame if not to silence, who hath taught them if they will Learn their answer from him, that they whom God will save shall and must by this obtain it, or Else they shall never have it.
If some, yea such as in your own iudgement are profane and worldly, had seene and hard the great workes of God, that haue been done among you, they had repented, but ye haue not done so vnto this day.
If Some, yea such as in your own judgement Are profane and worldly, had seen and hard the great works of God, that have been done among you, they had repented, but you have not done so unto this day.
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yea our Sauiour himselfe, by whom they might haue beene made happy, and with the eyes of faith seene the saluation offred them, yet they sought not to know the things that concerned their peace.
yea our Saviour himself, by whom they might have been made happy, and with the eyes of faith seen the salvation offered them, yet they sought not to know the things that concerned their peace.
Esay crieth out when he saw the people made a mocke at his preaching, and a iest of his children, whom he begat to the Lord thereby, saying turne away from me and let me weepe bitterly,
Isaiah cries out when he saw the people made a mock At his preaching, and a jest of his children, whom he begat to the Lord thereby, saying turn away from me and let me weep bitterly,
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Iohn Baptist, when he saw the Pharisies come to his Baptisme, (of whom Christ said to his Disciples, except your righteousnes exceed theirs, ye cannot enter into the kingdome of heauen, ) said to them, O ye generation of vipers, who hath taught you to flie from the vengeance to come? Bring forth fruites of amendment,
John Baptist, when he saw the Pharisees come to his Baptism, (of whom christ said to his Disciples, except your righteousness exceed theirs, you cannot enter into the Kingdom of heaven,) said to them, Oh you generation of vipers, who hath taught you to fly from the vengeance to come? Bring forth fruits of amendment,
All the which, with others many like vnto them doe proue, euen as our Sauiour foretold, that it should be in these latter dayes as it was in the time of Noah and Lot ) that for all the cost the Lord bestoweth vpon the people in sending the glad tidings of saluation amongst them, yet (admirable and fearefull to say) few receiue and imbrace them,
All the which, with Others many like unto them do prove, even as our Saviour foretold, that it should be in these latter days as it was in the time of Noah and Lot) that for all the cost the Lord bestoweth upon the people in sending the glad tidings of salvation among them, yet (admirable and fearful to say) few receive and embrace them,
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but it commeth to passe, what by mens rebelliousnes and vnthankefulnes, and all the ingines and allurements that stand vp in their way, that they that come forwardest (a very few excepted) be but as Agrippa, that is, almost Christians.
but it comes to pass, what by men's rebelliousness and unthankfulness, and all the Engines and allurements that stand up in their Way, that they that come forwardest (a very few excepted) be but as Agrippa, that is, almost Christians.
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as Christ doth here, that they contemned and set light by his kindnes? And yet where almost shall hee find it otherwise? If not as he found it among the Iewes to whom he spake in the tenth of Iohn verse 32. where he sayeth, many good workes haue I shewed you from my father ▪ for which of these workes doe ye stone me:
as christ does Here, that they contemned and Set Light by his kindness? And yet where almost shall he find it otherwise? If not as he found it among the Iewes to whom he spoke in the tenth of John verse 32. where he Saith, many good works have I showed you from my father ▪ for which of these works do you stone me:
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yet at least, as is mentioned in the fifth of Esay vers. 4. that when after great cost bestowed vpon his vineyard, he looked that it should bring forth grapes, it brought forth wilde grapes.
yet At least, as is mentioned in the fifth of Isaiah vers. 4. that when After great cost bestowed upon his vineyard, he looked that it should bring forth grapes, it brought forth wild grapes.
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or with ten thousand riuers of oile? Shall I giue my first borne of my body for the sinne of my soule? But the Prophet reproueth them for that they tooke not the right way, saying.
or with ten thousand Rivers of oil? Shall I give my First born of my body for the sin of my soul? But the Prophet Reproveth them for that they took not the right Way, saying.
In like manner the Church of Sardy, though it heard the glad tidings that might haue made it happy, could not hold fast the things that it had receiued,
In like manner the Church of Sardy, though it herd the glad tidings that might have made it happy, could not hold fast the things that it had received,
yet but few of them haue giuen proofe and testimony by their fruits of amendment, that they were of the elect of God, and appointed before, vnto saluation.
yet but few of them have given proof and testimony by their fruits of amendment, that they were of the elect of God, and appointed before, unto salvation.
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And euen so it is with vs at this day in many places of this lande, to say nothing of them who are slothfull hearers and necligent, who declare thereby that they finde small taste by their hearing,
And even so it is with us At this day in many places of this land, to say nothing of them who Are slothful hearers and negligent, who declare thereby that they find small taste by their hearing,
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what fruit reape euen the most of the other, who repaire to the word more oft and willingly? For all their shewes and note that is taken of them, do they not proue too plainelie that they be but almost Christians? And though they say they beleeue,
what fruit reap even the most of the other, who repair to the word more oft and willingly? For all their shows and note that is taken of them, do they not prove too plainly that they be but almost Christians? And though they say they believe,
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For though they be euer cheaping (as it were) yet they buy not the precious wares which the Lord setteth out to sale amongst them, no (which maketh their fault the greater) though they might haue them freely and without mony.
For though they be ever cheaping (as it were) yet they buy not the precious wares which the Lord sets out to sale among them, no (which makes their fault the greater) though they might have them freely and without money.
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then a pricke of conscience, for sinne, and a bare purpose of amendment, but there must goe with both, a beleeuing in Iesus for the remission of sinne,
then a prick of conscience, for sin, and a bore purpose of amendment, but there must go with both, a believing in Iesus for the remission of sin,
The third point in this first part sheweth, that though so many as we haue heard of, take libertie to themselues to contemne Gods gratious offer of the best things that can be enioyed, by the preaching of the Gospell,
The third point in this First part shows, that though so many as we have herd of, take liberty to themselves to contemn God's gracious offer of the best things that can be enjoyed, by the preaching of the Gospel,
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euen these two cities, wo be to thee Corazin, wo be to thee Bethsaida, whereby we see, that the Lord wringeth the dregges of his wrath vpon the heads of all such:
even these two cities, woe be to thee Chorazin, woe be to thee Bethsaida, whereby we see, that the Lord wringeth the dregs of his wrath upon the Heads of all such:
Euen so the Lord Iesus pronounced to the Scribes & Pharisies though they pretended great holines to the people, Wo be to you, Scribes and Pharisies, hypocrites,
Eve so the Lord Iesus pronounced to the Scribes & Pharisees though they pretended great holiness to the people, Woe be to you, Scribes and Pharisees, Hypocrites,
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We haue eaten and drunke in thy presence, and thou hast taught in our street, our Sauiour shall answere, I tell you I know you not, whence you are, depart from me all ye workers of iniquitie,
We have eaten and drunk in thy presence, and thou hast taught in our street, our Saviour shall answer, I tell you I know you not, whence you Are, depart from me all you workers of iniquity,
as also of his faithfull messengers, that the hearers of the Word who are not also doers of the same, are so farre from any hope of being iustified, that they shall certainly be condemned,
as also of his faithful messengers, that the hearers of the Word who Are not also doers of the same, Are so Far from any hope of being justified, that they shall Certainly be condemned,
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whether in their mirth, as Agag, or in their rebellion with Corah, or in their filthinesse as Zimrie and Cosby, or in their pride as Herod, all that obserue it, may see,
whither in their mirth, as Agag, or in their rebellion with Corah, or in their filthiness as Zimrie and Cosby, or in their pride as Herod, all that observe it, may see,
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it may please them to know, that all such prosperings and iollities in persons, whom God hath branded with the marke of infamie and miserie, should be taken for more apparent tokens of cursednesse:
it may please them to know, that all such prosperings and Jollities in Persons, whom God hath branded with the mark of infamy and misery, should be taken for more apparent tokens of cursedness:
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For so the Lord speaketh to such, Clense your hands, (ye sinners) and purge your hearts ye wauering minded: suffer afflictions and sorrow ye; and weepe ye;
For so the Lord speaks to such, Cleanse your hands, (you Sinners) and purge your hearts the wavering minded: suffer afflictions and sorrow you; and weep you;
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Would not any count him twise miserable, who being led to execution, should call his companions to laughing and drinking? So he shewes his cursed estate manifestly to the world,
Would not any count him twice miserable, who being led to execution, should call his Sodales to laughing and drinking? So he shows his cursed estate manifestly to the world,
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but would cause it to breake foorth by sicknesse, diseases, penurie, and other calamities, To that I answere, that it is the long suffering of the Lord and his speciall dispensation towards such, in that hee doth forbeare them,
but would cause it to break forth by sickness, diseases, penury, and other calamities, To that I answer, that it is the long suffering of the Lord and his special Dispensation towards such, in that he does forbear them,
as they do giue him occasion, and prouoke him to do, there should scarcely any be left to continue the generation of mankind in Church and Common-wealth.
as they do give him occasion, and provoke him to do, there should scarcely any be left to continue the generation of mankind in Church and Commonwealth.
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or careth for it, that the wrath of God hangeth ouer the chidren of disobedience? especially, who applieth it to himselfe? Oh the senselesse blockishnesse of man, who passeth ouer these matters so slightly, which are most weightie.
or Careth for it, that the wrath of God hangs over the Children of disobedience? especially, who Applieth it to himself? O the senseless blockishness of man, who passes over these matters so slightly, which Are most weighty.
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as it were with mallets and hammers, that so the conscience may be bruised, rather then the whole person be rent in pieces, as of a lion, while there is none to deliuer him.
as it were with mallets and hammers, that so the conscience may be Bruised, rather then the Whole person be rend in Pieces, as of a Lion, while there is none to deliver him.
and labour to perswade such, into whose hands this shall come, to beleeue and tremble at least, (for so much the diuels do) and then to search better into themselues,
and labour to persuade such, into whose hands this shall come, to believe and tremble At least, (for so much the Devils do) and then to search better into themselves,
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Besides, there are reasons forcible enough to draw them vpon their knees, and to beleeue that it is no lesse then is told them, and preached vnto them.
Beside, there Are Reasons forcible enough to draw them upon their knees, and to believe that it is no less then is told them, and preached unto them.
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Secondly, they who liue heere in despaire doe feele it, and that the wrath of God is so heauie vpon them to oppresse their soule, that they cannot cast it off.
Secondly, they who live Here in despair do feel it, and that the wrath of God is so heavy upon them to oppress their soul, that they cannot cast it off.
or were afterward but a losing and forgoing of the kingdome of heauen, it were somewhat: (and yet who would let go his part in that for a whole world) but when it accompanieth damnation,
or were afterwards but a losing and foregoing of the Kingdom of heaven, it were somewhat: (and yet who would let go his part in that for a Whole world) but when it accompanieth damnation,
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how terrible and intollerable is it to thinke of? To see one to bee but famished to death by hanging in chaines, is able to make a stonie heart to quake and tremble:
how terrible and intolerable is it to think of? To see one to be but famished to death by hanging in chains, is able to make a stony heart to quake and tremble:
and yet neuer to be dead? Wherefore I conclude, that if such woe be pronounced by our Sauiour Christ to them that profit not by his workes, the greatest whereof is the sincere preaching of the Gospell,
and yet never to be dead? Wherefore I conclude, that if such woe be pronounced by our Saviour christ to them that profit not by his works, the greatest whereof is the sincere preaching of the Gospel,
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and if it be impossible that Christ should lie, I conclude (I say) that they in our age are in an high degree of miserie, not onely which contemne this ordinance of God,
and if it be impossible that christ should lie, I conclude (I say) that they in our age Are in an high degree of misery, not only which contemn this Ordinance of God,
NOw followeth the first point in the second part, and that is, if many did enioy the meanes of their saluation, which some others doe, they would vndoubtedly repent.
NOw follows the First point in the second part, and that is, if many did enjoy the means of their salvation, which Some Others do, they would undoubtedly Repent.
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Euen as our Lord Iesus saith heere, If the great workes which haue been done in you, had been done in Tyre and Sidon, they had repented, &c. Heere we must not make Christs words a stumbling blocke, as though he meant to set himselfe against his owne word, which saith, that no reprobates (such as Tyre and Sidon most dissolute cities were) can be conuerted:
Eve as our Lord Iesus Says Here, If the great works which have been done in you, had been done in Tyre and Sidon, they had repented, etc. Here we must not make Christ words a stumbling block, as though he meant to Set himself against his own word, which Says, that no Reprobates (such as Tyre and Sidon most dissolute cities were) can be converted:
then should they not haue bin reprobates, for Christ speaketh by supposition) euen as he saith to the like purpose in another place, Harlots and publicans shall enter into the kingdome of God before the chiefe Priests and the Elders of the people, which yet was nothing likely in the sight of men.
then should they not have been Reprobates, for christ speaks by supposition) even as he Says to the like purpose in Another place, Harlots and Publicans shall enter into the Kingdom of God before the chief Priests and the Elders of the people, which yet was nothing likely in the sighed of men.
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Samaria that had long been bewitched by Simon Magus the sorcerer, yet at the preaching of Philip (a thing very vnlike to come to passe) was conuerted to Christ,
Samaria that had long been bewitched by Simon Magus the sorcerer, yet At the preaching of Philip (a thing very unlike to come to pass) was converted to christ,
so they who were notorious offenders came flocking about Christ to heare him, when the Scribes and Pharisies not only did not so, but scorned that they should.
so they who were notorious offenders Come flocking about christ to hear him, when the Scribes and Pharisees not only did not so, but scorned that they should.
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And therefore it may iustly bee lamented, that the preaching of the Gospell is not with credit and authoritie in a sound and plaine manner planted in such places, where it is wanting,
And Therefore it may justly be lamented, that the preaching of the Gospel is not with credit and Authority in a found and plain manner planted in such places, where it is wanting,
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as our Lord Iesus bewailed it, when he saw the people scattered as sheepe without a shepheard and willed that prayers should be made to the Lord of the haruest, that he would scud labourers into his haruest.
as our Lord Iesus bewailed it, when he saw the people scattered as sheep without a shepherd and willed that Prayers should be made to the Lord of the harvest, that he would scud labourers into his harvest.
For it is very probable, if it were so, that numbers would embrace it ioyfully, who now for that they know not the power and worth of it, passe by it and scorne it, as nothing or little worth.
For it is very probable, if it were so, that numbers would embrace it joyfully, who now for that they know not the power and worth of it, pass by it and scorn it, as nothing or little worth.
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And (doubtlesse) if the Prachers themselues be men of sinceritie, loue, grauitie, and will put on the person of the people to consider their ignorance, forgetfulnesse, loosenesse, vnsetlednesse,
And (doubtless) if the Prachers themselves be men of sincerity, love, gravity, and will put on the person of the people to Consider their ignorance, forgetfulness, looseness, unsettledness,
Oh they that haue not experience will hardly be perswaded, how much vnfained loue and labour in the Minister, is like to preuaile with the people to winne them from folly, vanitie, ignorance,
O they that have not experience will hardly be persuaded, how much unfeigned love and labour in the Minister, is like to prevail with the people to win them from folly, vanity, ignorance,
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whiles they following the desires of their euill hearts, walked after the sinnes of the times in which they liued? and when other manner of pleasures and delights shall be offered them, which they neuer had tasted of before, I meane heauenly.
while they following the Desires of their evil hearts, walked After the Sins of the times in which they lived? and when other manner of pleasures and delights shall be offered them, which they never had tasted of before, I mean heavenly.
when I came yong from the Vniuersitie, to a people blind and farre gone in the sinnes that were then commonly committed in the world, sauouring no whit of pietie,
when I Come young from the university, to a people blind and Far gone in the Sins that were then commonly committed in the world, savouring no whit of piety,
that when there was no president nor example in the corner thereabout of diligent repairing to the place of Gods worship on the Sabbath in the afternoone;
that when there was no president nor Exampl in the corner thereabouts of diligent repairing to the place of God's worship on the Sabbath in the afternoon;
it pleased God by care and diligence in example giuing among them, and labouring in that weake manner that I was able to teach and exhort them, with familiar conuersing with them in priuate, who were more teachable then the rest, in good communication drawing them on, that in two yeeres space I might haue perswaded them to any good thing that I saw meet: (the bodie of them I meane) and a louing consent might haue bin seene among them to that which was good:
it pleased God by care and diligence in Exampl giving among them, and labouring in that weak manner that I was able to teach and exhort them, with familiar conversing with them in private, who were more teachable then the rest, in good communication drawing them on, that in two Years Molle I might have persuaded them to any good thing that I saw meet: (the body of them I mean) and a loving consent might have been seen among them to that which was good:
and not to spend the little time that they are with them in play, nor to vse to talke of worldly things to them, whereto the people be so readily carried,
and not to spend the little time that they Are with them in play, nor to use to talk of worldly things to them, whereto the people be so readily carried,
and loue of this world, and other offences, which are too common, is like, through Gods blessing to knit them so in firme and true loue together, that they shall call home to true repentance such as God hath in those places ordained to eternall life,
and love of this world, and other offences, which Are too Common, is like, through God's blessing to knit them so in firm and true love together, that they shall call home to true Repentance such as God hath in those places ordained to Eternal life,
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and they shall by such manner of liuing with them, be like with loue and readinesse to receiue their doe at the peoples hands, about the paying and requiring of the which, the greatest pritches are taken,
and they shall by such manner of living with them, be like with love and readiness to receive their doe At the peoples hands, about the paying and requiring of the which, the greatest pritches Are taken,
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and namely preaching, ye greatest of thē al, had bin in some place the people there would haue repented? by this speech of his, we may obserue, that such as are lewd & farre gone, may be brought home to be members of the militant Church,
and namely preaching, you greatest of them all, had been in Some place the people there would have repented? by this speech of his, we may observe, that such as Are lewd & Far gone, may be brought home to be members of the militant Church,
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As for example, who was farther off from hope them Mary Magdelen out of whom Christ cast seuen diuels? Or who among many might haue bin like to be reiected rather then Paul himselfe? who was a persecutor, an oppressor,
As for Exampl, who was farther off from hope them Marry Magdalen out of whom christ cast seuen Devils? Or who among many might have been like to be rejected rather then Paul himself? who was a persecutor, an oppressor,
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and Publicans, And yet how did the Lord Iesus loue Mary? how did he regard Paul as he confesseth himselfe, that for al his sinnes, he obteined mercy, and was counted faithfull,
and Publicans, And yet how did the Lord Iesus love Marry? how did he regard Paul as he Confesses himself, that for all his Sins, he obtained mercy, and was counted faithful,
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when they are aduised to turne againe vnto the Lord, (and they could also be content to doe so) yet take deadly discouragement, saying of themselues through ignorance and feare;
when they Are advised to turn again unto the Lord, (and they could also be content to do so) yet take deadly discouragement, saying of themselves through ignorance and Fear;
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HEre our Sauiour sayeth, if they of Tyre and Sidon had inioyed the like meanes as the Cities of Corazin and Bethsaida did, they had long agoe repented:
Here our Saviour Saith, if they of Tyre and Sidon had enjoyed the like means as the Cities of Chorazin and Bethsaida did, they had long ago repented:
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wherein he giueth vs to vnderstand, that the gift of conuerting to God, is so great and precious, in respect of the want of it, in any estate of life besides, that all wise folke would lay for it betimes euen at the first hearing of the Gospell,
wherein he gives us to understand, that the gift of converting to God, is so great and precious, in respect of the want of it, in any estate of life beside, that all wise folk would lay for it betimes even At the First hearing of the Gospel,
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if it be compared with that spacious kingdome of heauen, already furnished withall manner of pleasures and delights? Or what is the sumptuous building or princeliest dwelling (which can be but of stone and clay) in comparison of an habitation not made with hands, but euerlasting ;
if it be compared with that spacious Kingdom of heaven, already furnished withal manner of pleasures and delights? Or what is the sumptuous building or princeliest Dwelling (which can be but of stone and clay) in comparison of an habitation not made with hands, but everlasting;
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how are the learned, noble, and mighty men of this world (to speake of the greatest part) without iudgement and light to discerne the worth and value of these things? but their eyes are dazled with the deceitful beauty of things present and temporall. Whereby it commeth to passe;
how Are the learned, noble, and mighty men of this world (to speak of the greatest part) without judgement and Light to discern the worth and valve of these things? but their eyes Are dazzled with the deceitful beauty of things present and temporal. Whereby it comes to pass;
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that they imbrace not the other at al (if many of them scorne them not) so farre is it off, that they be the first that receiue the glad tidings of the kingdome.
that they embrace not the other At all (if many of them scorn them not) so Far is it off, that they be the First that receive the glad tidings of the Kingdom.
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But oh then, the greatest dainties of all, which also neuer waxe common nor stale, but are still fragrant and sauoury, that they should not be asked after nor regarded!
But o then, the greatest dainties of all, which also never wax Common nor stale, but Are still fragrant and savoury, that they should not be asked After nor regarded!
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And the newes and tidings, that make the soule leape for ioy, as oft as they be brought and receiued, and are so farre from cloying and being wearisome, that they be matter of song euen to Kings,
And the news and tidings, that make the soul leap for joy, as oft as they be brought and received, and Are so Far from cloying and being wearisome, that they be matter of song even to Kings,
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We should not like ill husbands forslow the time, or as carelesse chapmen, let goe a good peniworth, least letting passe the opportunity, we come not to the like offer againe.
We should not like ill Husbands forslow the time, or as careless chapmen, let go a good pennyworth, least letting pass the opportunity, we come not to the like offer again.
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And so they shal be able afterwards, when others begin to loath it, and so fall into the dangers that the Apostle would haue wise men to preuent and auoide;
And so they shall be able afterwards, when Others begin to loath it, and so fallen into the dangers that the Apostle would have wise men to prevent and avoid;
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so soone as they can be able to discerne the authority and power of the word? The first is because if we doe it not at the first, perhaps we shal neuer after:
so soon as they can be able to discern the Authority and power of the word? The First is Because if we do it not At the First, perhaps we shall never After:
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but who is so desperate, as to ieopard his happines by so bolde an aduenture? seeing the wicked and the deceiuers waxe worse and worse? and he that is not fit to be vrged to day is like to be lesse fit to morrow.
but who is so desperate, as to jeopard his happiness by so bold an adventure? seeing the wicked and the deceivers wax Worse and Worse? and he that is not fit to be urged to day is like to be less fit to morrow.
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I haue (I denie not) seene the ignorant and carelesse, who haue not been able to discerne and consider what they doe, in neglecting and refusing the benefit of the Gospel offred them, I haue seene such (I say) to haue bin brought to repentance,
I have (I deny not) seen the ignorant and careless, who have not been able to discern and Consider what they do, in neglecting and refusing the benefit of the Gospel offered them, I have seen such (I say) to have been brought to Repentance,
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But the scornefull and the cauiller, who against his knowledge hath resisted the truth, and striuen against it, I haue rarely in mine obseruation seene,
But the scornful and the caviller, who against his knowledge hath resisted the truth, and striven against it, I have rarely in mine observation seen,
that though we might be sure to doe it at the last, (whereas (yet) in all experience late repenting is dangerous) what wise man would be content to goe without the fruit of it in the meane season? No,
that though we might be sure to do it At the last, (whereas (yet) in all experience late repenting is dangerous) what wise man would be content to go without the fruit of it in the mean season? No,
that so he may inioy, euen all his life long, the most sweet peace of God which passeth all vnderstanding, (though not without tribulation in the flesh) which no vnbeleeuer nor impenitent person can tast of, his reioycing being onely momentany and deceitfull.
that so he may enjoy, even all his life long, the most sweet peace of God which passes all understanding, (though not without tribulation in the Flesh) which no unbeliever nor impenitent person can taste of, his rejoicing being only momentany and deceitful.
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And who would lye idle from so great imployment, to draw sinners vnto God, when we reade, that they who winne many shall shine as the starres for euer and ouer.
And who would lie idle from so great employment, to draw Sinners unto God, when we read, that they who win many shall shine as the Stars for ever and over.
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First seeing the dearest to God are in this life vnder many troubles, as the Church complaineth, I am blacke (O ye daughters of Ierusalem,) that is, disfigured with troubles;
First seeing the dearest to God Are in this life under many Troubles, as the Church Complaineth, I am black (Oh you daughters of Ierusalem,) that is, disfigured with Troubles;
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Nay shall I say as the truth is? If the godly keepe a narrow watch ouer their waies, oh then they be too precise for them to keepe company with, they say:
Nay shall I say as the truth is? If the godly keep a narrow watch over their ways, o then they be too precise for them to keep company with, they say:
and on the otherside, if they slip offensiuely at any time, nay if they be but reported of to haue done so, be it true or false, they crie out in another manner thus;
and on the otherside, if they slip offensively At any time, nay if they be but reported of to have done so, be it true or false, they cry out in Another manner thus;
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oh, these be your professors, doe you not see what fruits they bring forth? So, they who are purposed to take no good by them, can alwayes lay stops in their owne way,
o, these be your professors, do you not see what fruits they bring forth? So, they who Are purposed to take no good by them, can always lay stops in their own Way,
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and while they be at that point, it is no maruell though they set not much by repentance, which is that whereof Gods people haue their name that they be called repentant or godly.
and while they be At that point, it is no marvel though they Set not much by Repentance, which is that whereof God's people have their name that they be called repentant or godly.
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but themselues which are the Lords redeemed ones, which if they did know, they would (as our Sauiour said to the woman of Samaria) first haue asked it of him, as the thing that is most precious, and would haue preferred it before the pleasures of sinne, which (yet) last but for a season.
but themselves which Are the lords redeemed ones, which if they did know, they would (as our Saviour said to the woman of Samaria) First have asked it of him, as the thing that is most precious, and would have preferred it before the pleasures of sin, which (yet) last but for a season.
Now this repenting which Christ heere speaketh of, what it is, (which is the last point in this second part) this (I say) let vs examine a little, and so make an end.
Now this repenting which christ Here speaks of, what it is, (which is the last point in this second part) this (I say) let us examine a little, and so make an end.
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such a foundation laid, shall be fit to be builded vpon proportionablie, and when wee haue thus begun, in the same manner go we forward, till we and all other that list, may see, that our repentance is that which is not to be repented of.
such a Foundation laid, shall be fit to be built upon proportionably, and when we have thus begun, in the same manner go we forward, till we and all other that list, may see, that our Repentance is that which is not to be repented of.
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yet without such a proceeding, shall euer be readie to stagger, and to doubt whether they did euer rightly begin to beleeue and repent or no, which, who doth not see, what a continuall disquietnes and discomfort it breeds? whereas they who are setled and commendablie go forward, shall hold the confidence and reioycing of their hope vnto the end. And this of the whole. FINIS.
yet without such a proceeding, shall ever be ready to stagger, and to doubt whither they did ever rightly begin to believe and Repent or no, which, who does not see, what a continual disquietness and discomfort it breeds? whereas they who Are settled and commendably go forward, shall hold the confidence and rejoicing of their hope unto the end. And this of the Whole. FINIS.
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and namely, that part of their life which is passed in outward peace and prosperity, (which blessing of God the most part doe greatly abuse;) I thought it both verie pertinent,
and namely, that part of their life which is passed in outward peace and Prosperity, (which blessing of God the most part do greatly abuse;) I Thought it both very pertinent,
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Here therfore, in this text I meane, (to lay out the meaning thereof,) you may see people of no long continuance (for the most of them) in the profession of the Gospell, who as they had been hardly holden vnder of trouble and persecution, in all the three places of Iudea, Samaria and Galily,
Here Therefore, in this text I mean, (to lay out the meaning thereof,) you may see people of no long Continuance (for the most of them) in the profession of the Gospel, who as they had been hardly held under of trouble and persecution, in all the three places of Iudea, Samaria and Galilee,
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so now, when God gaue them a breathing time (as it were) of outward peace and rest from their former persecution, they neglected not the occasion offered them,
so now, when God gave them a breathing time (as it were) of outward peace and rest from their former persecution, they neglected not the occasion offered them,
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other who had been vnbeleeuers before, being brought to the faith; and not as the translaters take it, that the comfort of the faithfull was multiplied.
other who had been unbelievers before, being brought to the faith; and not as the translators take it, that the Comfort of the faithful was multiplied.
The third was, they did by both prouide and procure to themselues a sweete and a sound comfort in their liues, (which few heere enioy:) for so it is said, they were comforted by the holy Ghost.
The third was, they did by both provide and procure to themselves a sweet and a found Comfort in their lives, (which few Here enjoy:) for so it is said, they were comforted by the holy Ghost.
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therefore we must both stoope to them willingly, and looke vp to him who hath smitten vs, that he may heale vs. And the Lord sheweth vs many other reasons,
Therefore we must both stoop to them willingly, and look up to him who hath smitten us, that he may heal us And the Lord shows us many other Reasons,
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Whereby God would haue vs learne, that he doth not afflict long, but as Hosea speaketh, after three dayes, that is after a short time, he wil returne and deliuer:
Whereby God would have us Learn, that he does not afflict long, but as Hosea speaks, After three days, that is After a short time, he will return and deliver:
And to come to particulars, he giueth freedome from persecution, and sendeth outward peace, whereby we may liue safely, vnder our vine, and vnder our figtree, as it was in the dayes of Salomon. Which benefit if we haue so long enioyed,
And to come to particulars, he gives freedom from persecution, and sends outward peace, whereby we may live safely, under our vine, and under our Fig tree, as it was in the days of Solomon. Which benefit if we have so long enjoyed,
And, which maketh all these to be sauourie, and to be enioyed with more sweetnes by this freedome from persecution, where wee liue vnder a Magistrate, that is a maintainer and defender of true religion;
And, which makes all these to be savoury, and to be enjoyed with more sweetness by this freedom from persecution, where we live under a Magistrate, that is a maintainer and defender of true Religion;
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the waies of Zion lamented, because no man came to the solemne feasts, as they had been wont to come vp with mirth and ioy, all her persecuters tooke her in the streights.
the ways of Zion lamented, Because no man Come to the solemn feasts, as they had been wont to come up with mirth and joy, all her persecuters took her in the straights.
But what haue we done in the golden dayes of our peace, for these fifty full yeares inioyed? It may truly be said, it hath bin worse with the most part,
But what have we done in the golden days of our peace, for these fifty full Years enjoyed? It may truly be said, it hath been Worse with the most part,
For then should there neuer haue such foule and horrible sinnes bin committed, as through and by meanes of peace and prosperity, al places well nigh haue been tainted with.
For then should there never have such foul and horrible Sins been committed, as through and by means of peace and Prosperity, all places well High have been tainted with.
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What quietnes haue many, but when they haue what they would, and while their lusts be satisfied (which peace forsaketh them in euery blast of affliction) else, they are euer vnquiet,
What quietness have many, but when they have what they would, and while their Lustiest be satisfied (which peace Forsaketh them in every blast of affliction) Else, they Are ever unquiet,
And therefore outward duties cannot bee meant thereby, seeing the performing of them was another vse of their peace, spoken of afterward seuerally by it selfe.
And Therefore outward duties cannot be meant thereby, seeing the performing of them was Another use of their peace, spoken of afterwards severally by it self.
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that so by their confidence, pure heart, good conscience, loue, and patience, and other grace, they might be fit to leade a godly life in the world with ease,
that so by their confidence, pure heart, good conscience, love, and patience, and other grace, they might be fit to lead a godly life in the world with ease,
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may more easily be ouercome (either inward corruptions, or outward ill examples, or other discouragements) as long as the word of God may haue free passage to be sincerely preached.
may more Easily be overcome (either inward corruptions, or outward ill Examples, or other discouragements) as long as the word of God may have free passage to be sincerely preached.
and fauour of the godly shall go herewith, and meet altogether in one person, what manner of people ought such to be in all godlinesse? And how God looketh for it that it should be so, that place of Deuteronomie doth liuely shew:
and favour of the godly shall go herewith, and meet altogether in one person, what manner of people ought such to be in all godliness? And how God looks for it that it should be so, that place of Deuteronomy does lively show:
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that is to say, the tender consciences and yong beginners should haue their thoughts and meditations about the fauour of God, desiring aboue all things to be assured of it:
that is to say, the tender Consciences and young beginners should have their thoughts and meditations about the favour of God, desiring above all things to be assured of it:
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the middle aged Christians, and such as are somewhat stayed in faith and the feare of God, should chiefely be occupied in striuing against their lusts, and fighting with them:
the middle aged Christians, and such as Are somewhat stayed in faith and the Fear of God, should chiefly be occupied in striving against their Lustiest, and fighting with them:
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and the fruit thereof, and in declaring to other, and what they haue seene and found themselues worth the reporting, to be in the seruing of God, that thereby they may be encouraged to walke fruitfully and circumspectly still,
and the fruit thereof, and in declaring to other, and what they have seen and found themselves worth the reporting, to be in the serving of God, that thereby they may be encouraged to walk fruitfully and circumspectly still,
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as they did long before, and not to be led away from their stedfastnes in their Christian course, by the error of the wicked, as hauing found that course by long proofe, to haue been the most gainfull of all other vnto them.
as they did long before, and not to be led away from their steadfastness in their Christian course, by the error of the wicked, as having found that course by long proof, to have been the most gainful of all other unto them.
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and there might haue been that grace of the spirit, which might haue seasoned Christians hearts no lesse sensiblie then the dew doth moisten the mountaines.
and there might have been that grace of the Spirit, which might have seasoned Christians hearts no less sensibly then the due does moisten the Mountains.
So that our Church might haue been a paterne to others, as the Thessalonians were examples to all that beleeued in Macedonia and Achaia, and it might now haue been verified,
So that our Church might have been a pattern to Others, as the Thessalonians were Examples to all that believed in Macedonia and Achaia, and it might now have been verified,
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and what not of that kind? I speake not of the disorders of life (for they are more fitly to be reprooued in the next vse, which the Churches made of their peace) but of the grosse distemperatures of the heart:
and what not of that kind? I speak not of the disorders of life (for they Are more fitly to be reproved in the next use, which the Churches made of their peace) but of the gross distemperatures of the heart:
But if the people of God, whom I teach now to make this vse of his blessings, were not wound in by the diuels cunning sleights among the rest of the world, it were the lesse maruel:
But if the people of God, whom I teach now to make this use of his blessings, were not wound in by the Devils cunning sleights among the rest of the world, it were the less marvel:
so that euen they forget their couenant made with God, that is, that they should endeuour to vse soberly in this present world, all their lawfull liberties, till with shame and sorrow afterward, they are faine to returne againe to repentance.
so that even they forget their Covenant made with God, that is, that they should endeavour to use soberly in this present world, all their lawful Liberties, till with shame and sorrow afterwards, they Are feign to return again to Repentance.
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and become eye-sores to their brethren, who will not be pent in, to keepe the bounds of vnoffensiue walking, till experience constraine them to wish they had been wiser,
and become eyesores to their brothers, who will not be penned in, to keep the bounds of unoffensive walking, till experience constrain them to wish they had been Wiser,
when they were to go to the land flowing in abundance of Gods blessings, out of the barren wildernesse, saying, When the Lord hath brought you into that land, with great and goodly cities which ye builded not,
when they were to go to the land flowing in abundance of God's blessings, out of the barren Wilderness, saying, When the Lord hath brought you into that land, with great and goodly cities which you built not,
how many, when they were schollers in the Vniuersities, haue taught themselues and others, (as I haue heard it from some of them, my selfe being then a scholler in the Colledge) that a student hauing a bed, a table, a stoole, and a candlesticke to furnish his chamber, meaning necessarie implements and prouision, should attend diligently to his booke,
how many, when they were Scholars in the Universities, have taught themselves and Others, (as I have herd it from Some of them, my self being then a scholar in the College) that a student having a Bed, a table, a stool, and a candlestick to furnish his chamber, meaning necessary implements and provision, should attend diligently to his book,
for else their sinne is double) when (I say) they haue bin thus bountifully prouided for, they haue not made their studie and care of preaching for the peoples saluation, their geatest delight, (which yet if I know any thing,
for Else their sin is double) when (I say) they have been thus bountifully provided for, they have not made their study and care of preaching for the peoples salvation, their geatest delight, (which yet if I know any thing,
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and care taking in their Ministerie, and haue embraced the world with Demas, they soon became vnfit to draw others out of the world, who lay drowned in it themselues,
and care taking in their Ministry, and have embraced the world with Demas, they soon became unfit to draw Others out of the world, who lay drowned in it themselves,
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and in other gifts of God, that they rightly verified the Scripture, which saith, from him that hath not, that is, who vseth not well the gifts which he hath, shall be taken away, euen that which he hath ;
and in other Gifts of God, that they rightly verified the Scripture, which Says, from him that hath not, that is, who uses not well the Gifts which he hath, shall be taken away, even that which he hath;
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And this without standing long vpon it, proueth that many of vs Ministers, haue not made this first vse of our many blessings of God, which the Churches heere mentioned made of their peace and freedome from persecution.
And this without standing long upon it, Proves that many of us Ministers, have not made this First use of our many blessings of God, which the Churches Here mentioned made of their peace and freedom from persecution.
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Now to say somewhat of the people who feare God, what vse they haue made of prosperitie and the blessings of God, what great commendation thinke we, may be made of it? For excepting some few, who may truely be called Gods remembrancers, who as Moses; stand in the gap, to hold the wrath of God from breaking in more furiously vpon vs, by their daily and feruent prayers,
Now to say somewhat of the people who Fear God, what use they have made of Prosperity and the blessings of God, what great commendation think we, may be made of it? For excepting Some few, who may truly be called God's remembrancers, who as Moses; stand in the gap, to hold the wrath of God from breaking in more furiously upon us, by their daily and fervent Prayers,
besides those few (I say) what great matter can be said of the rest? For euen the most of them, who haue the Gospell preached among them both purely and painfully, what heartie loue haue they to it? what power hath it ouer their affections? how few are cast into the mould of it, to be made humble, lowly, vpright, innocent, zealous, mercifull, kind;
beside those few (I say) what great matter can be said of the rest? For even the most of them, who have the Gospel preached among them both purely and painfully, what hearty love have they to it? what power hath it over their affections? how few Are cast into the mould of it, to be made humble, lowly, upright, innocent, zealous, merciful, kind;
Oh how few of them haue plied the meanes with such reuerence and diligence, that they may testifie that they haue growne in knowledge, faith and other grace,
O how few of them have plied the means with such Reverence and diligence, that they may testify that they have grown in knowledge, faith and other grace,
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as many other wayes, so this one especially, that the diuell himselfe affirmeth, that it is no maruell though such feare God more then others, who liue in prosperitie,
as many other ways, so this one especially, that the Devil himself Affirmeth, that it is no marvel though such Fear God more then Others, who live in Prosperity,
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for thus he saith, (when God commended Iob, as a man that feared God and departed from euill Doth Iob feare God for nought? Hast thou not been a bulwarke to him? thou hast blessed the worke of his hand, and his substance is encreased in the land:
for thus he Says, (when God commended Job, as a man that feared God and departed from evil Does Job Fear God for nought? Hast thou not been a bulwark to him? thou hast blessed the work of his hand, and his substance is increased in the land:
I meane not that terrible feare, which the spirit of bondage worketh, but that child-like feare that Salomon speaketh of, saying, Blessed is the man that feareth alwaies.
I mean not that terrible Fear, which the Spirit of bondage works, but that childlike Fear that Solomon speaks of, saying, Blessed is the man that fears always.
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which I say not, as though we should seeke to seeme better then we are, (which hypocrisie God abhorreth) but yet that we should be lights vnto others, as we are commanded;
which I say not, as though we should seek to seem better then we Are, (which hypocrisy God abhorreth) but yet that we should be lights unto Others, as we Are commanded;
one, when his whorish mistresse did so vehemently allure him to wickednes, whom he resisted by the helpe hereof, saying, how can I doe this great euill and so sinne against God? The other when his brethren after their fathers death feared that he would be reuenged vpon them, to whom he answered, am not I vnder God? or doe not I feare God? as if he should haue saied, dare I by any such doings prouoke God? So that by all this which hath bin said, it may easily be gathered, that we are not to rest contented with the well ordering of our hartes alone,
one, when his whorish mistress did so vehemently allure him to wickedness, whom he resisted by the help hereof, saying, how can I do this great evil and so sin against God? The other when his brothers After their Father's death feared that he would be revenged upon them, to whom he answered, am not I under God? or do not I Fear God? as if he should have said, Dare I by any such doings provoke God? So that by all this which hath been said, it may Easily be gathered, that we Are not to rest contented with the well ordering of our hearts alone,
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And this is the second vse that these Churches made of their peace, and rest from persecution, which is commended by the holy Ghost to all true Christians to follow them in,
And this is the second use that these Churches made of their peace, and rest from persecution, which is commended by the holy Ghost to all true Christians to follow them in,
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as the men of the world doe, eate and drinke, and sleep, and play, as though they should neuer be called to their account for the mispending of their time,
as the men of the world do, eat and drink, and sleep, and play, as though they should never be called to their account for the misspending of their time,
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and set them at more liberty then sundry others of their brethren, to the end that they may thus honour him with a godly and a fruitefull life, which they that want them, can hardly doe.
and Set them At more liberty then sundry Others of their brothers, to the end that they may thus honour him with a godly and a fruitful life, which they that want them, can hardly do.
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This did that noble gouernour Iosua with high commendation regard, and this vse he made of Gods fauours, that as in godly zeale and other grace inward he excelled others, so he professed boldely, that whatsoeuer others did, in and about their religion;
This did that noble governor Iosua with high commendation regard, and this use he made of God's favours, that as in godly zeal and other grace inward he excelled Others, so he professed boldly, that whatsoever Others did, in and about their Religion;
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Who when he saw, that God had giuen him rest from his enemies on euery side, he could not tell how he might sufficiently rest and content himselfe in shewing himselfe thankefull,
Who when he saw, that God had given him rest from his enemies on every side, he could not tell how he might sufficiently rest and content himself in showing himself thankful,
And al such as haue duely considered, and throughly weighed Gods louing, kindnes to them, haue euer thought it their duty to consecrate themselues wholly both soule and body, (as the Apostle also wisheth,
And all such as have duly considered, and thoroughly weighed God's loving, kindness to them, have ever Thought it their duty to consecrate themselves wholly both soul and body, (as the Apostle also wishes,
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Which practise in men, as it is the most beautifull sight to behold, (as Balaam was constrayned to say of Gods people, how goodly are thy tents, O Iacob, and thine habitations, O Israel, so it is blessed to themselues who are such,
Which practice in men, as it is the most beautiful sighed to behold, (as balaam was constrained to say of God's people, how goodly Are thy tents, Oh Iacob, and thine habitations, Oh Israel, so it is blessed to themselves who Are such,
and to those who wish well to them, according to another of his prophecies, where he sayeth, blessed is he that blesseth thee and cursed is hee that curseth thee.
and to those who wish well to them, according to Another of his prophecies, where he Saith, blessed is he that Blesses thee and cursed is he that Curseth thee.
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But doe we make this vse of our peace and other fauours of God which we inioy? to professe our selues such as indeuour to walke vnoffensiuely and without reproofe, in the middest of a froward generation which hateth to be reformed? And they who go indeed for beleeuing Christians,
But doe we make this use of our peace and other favours of God which we enjoy? to profess our selves such as endeavour to walk unoffensively and without reproof, in the midst of a froward generation which hates to be reformed? And they who go indeed for believing Christians,
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seeing they count the best, the worst, and haue no other cause to speake il of them then this, that they be so vnlike themselues in euill, As S. Peter sayeth;
seeing they count the best, the worst, and have no other cause to speak ill of them then this, that they be so unlike themselves in evil, As S. Peter Saith;
The which two Scriptures if they be duely considered, doe shew, that although the people of this world preferre the vaine pleasures of this life before the best things,
The which two Scriptures if they be duly considered, do show, that although the people of this world prefer the vain pleasures of this life before the best things,
for yt in the time of their peace, they so laboured this point, namely, to seeke for the ioy which the holie Ghost worketh, insomuch that their commendation is set downe vnto all posterity.
for that in the time of their peace, they so laboured this point, namely, to seek for the joy which the holy Ghost works, insomuch that their commendation is Set down unto all posterity.
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and to prouide, whiles we may liue in outward peace in the world, that we may be comforted in God and make our dayes, which otherwise are euill, to be pleasant and sweet, by abiding in his loue, which maketh all things sauoury and sweet, which we goe about, or take in hand?
and to provide, while we may live in outward peace in the world, that we may be comforted in God and make our days, which otherwise Are evil, to be pleasant and sweet, by abiding in his love, which makes all things savoury and sweet, which we go about, or take in hand?
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And if we neglected so weighty commandements as this is, that we should reioyce in the Lord, If (I say) we neglected this for greater and weightier causes, it were another matter,
And if we neglected so weighty Commandments as this is, that we should rejoice in the Lord, If (I say) we neglected this for greater and Weightier Causes, it were Another matter,
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as that we may liue in sound comfort from day to day? whereas yet, we who lose our part therein, (which with Gods good allowance and liking we might inioy,) wee cast it away and reiect it for moone shine in the water,
as that we may live in found Comfort from day to day? whereas yet, we who loose our part therein, (which with God's good allowance and liking we might enjoy,) we cast it away and reject it for moon shine in the water,
as they say, euen for nothing, nay for lesse then nothing, euen for the pleasing of our selues in that, which is not a shadow of pleasure to him that can iudge,
as they say, even for nothing, nay for less then nothing, even for the pleasing of our selves in that, which is not a shadow of pleasure to him that can judge,
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For if we duely consider it, what is it that men preferre before this precious iewell of sound ioy, but the pleasures of sinne which yet last but for a season? as whorishnes, deceiuing,
For if we duly Consider it, what is it that men prefer before this precious jewel of found joy, but the pleasures of sin which yet last but for a season? as whorishnes, deceiving,
and beware of being in like manner carried to their accustomed baits, being their bane? but being stung, a man would thinke they would seeke to be healed;
and beware of being in like manner carried to their accustomed baits, being their bane? but being stung, a man would think they would seek to be healed;
calamities, to moderate and asswage them, and vaine pleasures, to renounce them, (as this one reioycing in God will do both,) what wilfulnes or rather madnes may it be accounted? And yet if it were the case of professed euill men only to do thus, it might be the lesse marueiled at;
calamities, to moderate and assuage them, and vain pleasures, to renounce them, (as this one rejoicing in God will do both,) what wilfulness or rather madness may it be accounted? And yet if it were the case of professed evil men only to do thus, it might be the less marveled At;
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and keep his statutes, commandements and iudgements, and his testimonies, as it is written in the law of Moses, that thou maiest prosper in all that thou doest,
and keep his statutes, Commandments and Judgments, and his testimonies, as it is written in the law of Moses, that thou Mayest prosper in all that thou dost,
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but the looking to the charge which God giueth, that is, to liue godly? And what differs his speech from the Lords owne word in Deuetronomie? For thus he saith, this people hath saied well all that they haue saied.
but the looking to the charge which God gives, that is, to live godly? And what differs his speech from the lords own word in Deuetronomie? For thus he Says, this people hath said well all that they have said.
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Loe, what is mens prospering, ioy, or well liking in their liues, but that which riseth from hence, that they resolue to liue godly? Agreeing with that which Paul speaketh;
Lo, what is men's prospering, joy, or well liking in their lives, but that which Riseth from hence, that they resolve to live godly? Agreeing with that which Paul speaks;
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By all which testimonies it is cleere, that the godly and Christian life is the only sweet and comfortable life, which is worthie to be marked to the shame of all such,
By all which testimonies it is clear, that the godly and Christian life is the only sweet and comfortable life, which is worthy to be marked to the shame of all such,
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And secondly to the no lesse shame of them, I note it, who patch vp and peece their comfort, they care not with what shreds and fragments of their owne vaine and fleshly desires, banishing away godlinesse,
And secondly to the no less shame of them, I note it, who patch up and piece their Comfort, they care not with what shreds and fragments of their own vain and fleshly Desires, banishing away godliness,
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As if he should say, euen the bad, while the Churches had rest, were mooued and drawne by the examples of the godly, to follow them and to do as they did:
As if he should say, even the bad, while the Churches had rest, were moved and drawn by the Examples of the godly, to follow them and to do as they did:
and giues them ofttimes peace, to the end that when they haue both these, with the pure preaching of the Gospell, they may haue nothing to complaine of,
and gives them ofttimes peace, to the end that when they have both these, with the pure preaching of the Gospel, they may have nothing to complain of,
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They must also draw to good companie, as Paul cleaued to Barnabas at his conuersion; and the people, both Iewes and Gentiles, who embraced the Gospell, did, wheresoeuer he preached.
They must also draw to good company, as Paul cleaved to Barnabas At his conversion; and the people, both Iewes and Gentiles, who embraced the Gospel, did, wheresoever he preached.
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For though many people haue sundrie kinds of lets to hinder them from beleeuing, yet they to whom God hath a fauour, he will draw them by some excellent thing that they heare,
For though many people have sundry Kinds of lets to hinder them from believing, yet they to whom God hath a favour, he will draw them by Some excellent thing that they hear,
As for al other taking vp of their thoughts and desires, the best of them are but deceiuable, that I say nothing of further mischiefes which they bring vpon themselues.
As for all other taking up of their thoughts and Desires, the best of them Are but deceivable, that I say nothing of further mischiefs which they bring upon themselves.
for how should the number of penitent persons otherwise grow greater daily? But for the most part euen where the Gospel is purely preached, they looke after no such thing,
for how should the number of penitent Persons otherwise grow greater daily? But for the most part even where the Gospel is purely preached, they look After no such thing,
In the first chapter verse 18. Christ was preached, and therefore he did, and he would reioyce, chap. 2.17.18. he reioyceth, and reioyceth with them, and wisheth them to reioyce, and reioyce with him. In the 3.1. Furthermore, my brethren, reioyce in the Lord ;
In the First chapter verse 18. christ was preached, and Therefore he did, and he would rejoice, chap. 2.17.18. he rejoices, and rejoices with them, and wishes them to rejoice, and rejoice with him. In the 3.1. Furthermore, my brothers, rejoice in the Lord;
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The occasion of this exhortation by considering the circumstances which go before, and which follow after, should seeme to be, both to confirme and arme them the better against the iniuries of false teachers, or whatsoeuer trouble else:
The occasion of this exhortation by considering the Circumstances which go before, and which follow After, should seem to be, both to confirm and arm them the better against the injuries of false Teachers, or whatsoever trouble Else:
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and to prepare them to the duties whereunto he after exhorteth them, of moderation, patience, confidence, &c. In the words themselues, we are for orders sake to consider them as they lie. First, the exhortation it selfe.
and to prepare them to the duties whereunto he After exhorteth them, of moderation, patience, confidence, etc. In the words themselves, we Are for order sake to Consider them as they lie. First, the exhortation it self.
In the first exhortation as also in the second, (for they are both one) and that which is not fully set downe in the second, is to be supplied out of the first.
In the First exhortation as also in the second, (for they Are both one) and that which is not Fully Set down in the second, is to be supplied out of the First.
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And therefore Psalme 50. the Lord asketh of these men, what they haue to doe to take his word, and these good exhortations in their mouthes; and hate to bee reformed by them? And this Apostle in the second to the Romanes, earnestly reasoneth against this kind of men, saying:
And Therefore Psalm 50. the Lord asks of these men, what they have to do to take his word, and these good exhortations in their mouths; and hate to be reformed by them? And this Apostle in the second to the Romans, earnestly reasoneth against this kind of men, saying:
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thou that teachest another, teachest thou not thy selfe? thou that teachest a man should not steale, stealest thou? thou that teachest a man should not commit adultery, doest thou commit adultery? as if he should say,
thou that Teachest Another, Teachest thou not thy self? thou that Teachest a man should not steal, stealest thou? thou that Teachest a man should not commit adultery, dost thou commit adultery? as if he should say,
I haue beleeued, saith this our Apostle, 2. Cor. 4.13. therefore I haue spoken. Hee taught faith vnto others, but it was when faith was first wrought in himselfe.
I have believed, Says this our Apostle, 2. Cor. 4.13. Therefore I have spoken. He taught faith unto Others, but it was when faith was First wrought in himself.
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And Dauid in Psal. 51. somewhat after the middest of the Psalme, desireth God to conuert him and then hee would teach the waies of God vnto the wicked, and sinners should be conuerted vnto him, this example if it were well considered and obserued of al exhorters,
And David in Psalm 51. somewhat After the midst of the Psalm, Desires God to convert him and then he would teach the ways of God unto the wicked, and Sinners should be converted unto him, this Exampl if it were well considered and observed of all exhorters,
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This then being a duty, required of all that are to exhort, obserue what speciall duty it layeth vpon the minister and publike teacher of the word of God,
This then being a duty, required of all that Are to exhort, observe what special duty it Layeth upon the minister and public teacher of the word of God,
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and to dehort from euery vice, he had neede to take more especial and extraordinary paines with his owne heart, that he may himselfe be wanting in nothing,
and to dehort from every vice, he had need to take more especial and extraordinary pains with his own heart, that he may himself be wanting in nothing,
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and righteous, whom the Apostle in the first verse, called beloued and longed for brethren, and so to those who are such, this exhortation, in many places is expressely limited.
and righteous, whom the Apostle in the First verse, called Beloved and longed for brothers, and so to those who Are such, this exhortation, in many places is expressly limited.
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but in pleasures & profits? But another duty belongeth vnto thē, which the Apostle S. Iames exhorteth them vnto, bidding thē to weep & howle, though they be rich men;
but in pleasures & profits? But Another duty belongeth unto them, which the Apostle S. James exhorteth them unto, bidding them to weep & howl, though they be rich men;
and the whole Scripture accordeth with that, Many are the troubles of the righteous, And whosoeuer will follow Christ, he must forsake father, mother, goods, lands, brethren, sisters, life & al,
and the Whole Scripture accords with that, Many Are the Troubles of the righteous, And whosoever will follow christ, he must forsake father, mother, goods, Lands, brothers, Sisters, life & all,
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but so soone as they haue giuen their names to Christ, and are entred into his schoole, they haue one trouble and vexation or other, to wrestle withall.
but so soon as they have given their names to christ, and Are entered into his school, they have one trouble and vexation or other, to wrestle withal.
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for should they haue no ioy to help to counteruaile their sorrowes, the life of the Christian were too tedious and grieuous to be endured, by any the most patient sufferer in the world, (the troubles that accompany it are soe many, and the sorrowes soe grieuous;
for should they have no joy to help to countervail their sorrows, the life of the Christian were too tedious and grievous to be endured, by any the most patient sufferer in the world, (the Troubles that accompany it Are so many, and the sorrows so grievous;
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The diuell is not grieuous vnto them with his tentations, be the tentations what they wil be they like them well: they entertaine them: they make much of them:
The Devil is not grievous unto them with his tentations, be the tentations what they will be they like them well: they entertain them: they make much of them:
but how is it possible that the righteous, so beset and compassed with troubles, can reioyce? for this seemeth to be a strange paradoxe and opinion to the world;
but how is it possible that the righteous, so beset and compassed with Troubles, can rejoice? for this seems to be a strange paradox and opinion to the world;
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for what though the world be bent and banded with all the spite and hate it can, against him? yet euen in this hath he more cause of ioy, then of sorrow.
for what though the world be bent and banded with all the spite and hate it can, against him? yet even in this hath he more cause of joy, then of sorrow.
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and that is, that our heauenly reward of glory is both increased, and confirmed and sealed vnto vs. And to this precept of our Sauiour, wel agreeth, that of the Apostle Iam. 1.2. my brethren count it all ioy, when ye fall into diuers afflictions:
and that is, that our heavenly reward of glory is both increased, and confirmed and sealed unto us And to this precept of our Saviour, well agreeth, that of the Apostle Iam. 1.2. my brothers count it all joy, when you fallen into diverse afflictions:
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and that withall ioy, in the greatest measure, we are able, because thereby, we attaine to be patient and so shall be perfect and compleate men in Christ. An example of this precept;
and that withal joy, in the greatest measure, we Are able, Because thereby, we attain to be patient and so shall be perfect and complete men in christ. an Exampl of this precept;
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we haue both in the example of all the Apostles Act. 5. in the ende, who being beaten for professing Christ, went away reioycing from the counsel taking it as an honour done to them.
we have both in the Exampl of all the Apostles Act. 5. in the end, who being beaten for professing christ, went away rejoicing from the counsel taking it as an honour done to them.
how can they be merry that be night and day besieged thus dangerously? especially, of legions of deuils, of spirituall wickednesses, that are diligent and watchfull night and day to surprize and take their soules.
how can they be merry that be night and day besieged thus dangerously? especially, of legions of Devils, of spiritual Wickednesses, that Are diligent and watchful night and day to surprise and take their Souls.
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I answere, true it is, these enemies are many, and of great power, dilligence and subtilty, ioyned with deadly hate and malice against vs. But consider againe, bee they neuer so strong and powerfull,
I answer, true it is, these enemies Are many, and of great power, diligence and subtlety, joined with deadly hate and malice against us But Consider again, be they never so strong and powerful,
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yet if we doe but resist and stand out against them, they will flie from vs. Resist the deuill saith the Apostle Iames. 4.7. and he will flie from you.
yet if we do but resist and stand out against them, they will fly from us Resist the Devil Says the Apostle James 4.7. and he will fly from you.
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he shall flie, and that from thee. Thou shalt put him to flight, be thou the weakest Christian in the world, if thou wilt but resist him with the shield of faith, the sword of the Spirit, &c. Heere therefore we haue greater cause of ioy and triumph, then of sorrow.
he shall fly, and that from thee. Thou shalt put him to flight, be thou the Weakest Christian in the world, if thou wilt but resist him with the shield of faith, the sword of the Spirit, etc. Here Therefore we have greater cause of joy and triumph, then of sorrow.
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For what cause hath he but to reioyce, that may euery day so easily triumph ouer so great and so many enemies? that being a poore weake man, may put to flight whole armies and legions of diuels?
For what cause hath he but to rejoice, that may every day so Easily triumph over so great and so many enemies? that being a poor weak man, may put to flight Whole armies and legions of Devils?
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Miserable man (saith the Apostle Paul, (Rom. 7. the end) who shall deliuer me from this bodie of sinne? ) But yet we haue also, by the mercie of God, sufficient, wherewithall to raise vs vp in this sorrow:
Miserable man (Says the Apostle Paul, (Rom. 7. the end) who shall deliver me from this body of sin?) But yet we have also, by the mercy of God, sufficient, wherewithal to raise us up in this sorrow:
If I should further enter to lay downe all the causes that may and ought to moue the faithfull vnto ioy, I should not easily find an end of so large and long a Treatise.
If I should further enter to lay down all the Causes that may and ought to move the faithful unto joy, I should not Easily find an end of so large and long a Treatise.
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I will therefore, in a word only, entreate euery man, who is desirous to learne what cause he hath to reioyce being a righteous man, to consider first throughly with himselfe,
I will Therefore, in a word only, entreat every man, who is desirous to Learn what cause he hath to rejoice being a righteous man, to Consider First thoroughly with himself,
And secondly, let him consider how great is the glorie prouided for all them that feare the Lord, in which they shal be like the heauenly Angels, alwayes beholding the face of God in heauen.
And secondly, let him Consider how great is the glory provided for all them that Fear the Lord, in which they shall be like the heavenly Angels, always beholding the face of God in heaven.
Fourthly, let him also consider, what a couenant and league of friendship he is now entred into with the Lord, that he can but call and aske of God, and God is readie to lend his eare to him, and grant his suit;
Fourthly, let him also Consider, what a Covenant and league of friendship he is now entered into with the Lord, that he can but call and ask of God, and God is ready to lend his ear to him, and grant his suit;
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and that which we neuer minded to craue at his hands, yea, that the Lord will vouchsafe to come to him, to abide with him, to sup and to dine and to conuerse with him, as he promiseth, Ioh. 14.23. and Reuel. 3.20. Behold, I stand at the doore and knocke:
and that which we never minded to crave At his hands, yea, that the Lord will vouchsafe to come to him, to abide with him, to sup and to dine and to converse with him, as he promises, John 14.23. and Revel. 3.20. Behold, I stand At the door and knock:
The priuiledges of the faithfull set downe before as the peace of a good conscience, cleared and clensed by the blood of Christ, the hope of so great glorie to come,
The privileges of the faithful Set down before as the peace of a good conscience, cleared and cleansed by the blood of christ, the hope of so great glory to come,
I will not stand by further reasons, which are many, to enlarge the proofe of this point, that the righteous as they haue need to be stirred vp to ioy,
I will not stand by further Reasons, which Are many, to enlarge the proof of this point, that the righteous as they have need to be stirred up to joy,
his eyes are turned from them, that he will not regard and pitie their miserie. He will haue no communion, no societie, companie, nor fellowship with them.
his eyes Are turned from them, that he will not regard and pity their misery. He will have no communion, no society, company, nor fellowship with them.
By this little which hath bin said, the truth of this point is cleere; that the righteous, and they alone, haue both need and iust cause wherefore to reioyce:
By this little which hath been said, the truth of this point is clear; that the righteous, and they alone, have both need and just cause Wherefore to rejoice:
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and hath need therefore to be raised vp, when he is sicke of sorrow, and hath need of heauenly chearing to restore him, he is wounded in soule euery day,
and hath need Therefore to be raised up, when he is sick of sorrow, and hath need of heavenly cheering to restore him, he is wounded in soul every day,
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Thirdly, haue the godly alone need of comfort and chearing, because they are sicke and wounded alreadie with sorrow? Then marke the Tyger-like crueltie of the wicked, that are so farre from comforting and releeuing them as they ought;
Thirdly, have the godly alone need of Comfort and cheering, Because they Are sick and wounded already with sorrow? Then mark the Tiger-like cruelty of the wicked, that Are so Far from comforting and relieving them as they ought;
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This is besides all bounds of common humanitie, as we know, and sauoureth of a diuellish nature, to rend and to teare the wounds that we ought to heale and to bind vp.
This is beside all bounds of Common humanity, as we know, and savoureth of a devilish nature, to rend and to tear the wounds that we ought to heal and to bind up.
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For this is the argument of all those blessednesses which our Sauiour Christ pronounceth, Matth. 5. the poore in spirit are pronounced blessed, because they haue cause to reioyce.
For this is the argument of all those Blessednesses which our Saviour christ pronounceth, Matthew 5. the poor in Spirit Are pronounced blessed, Because they have cause to rejoice.
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But to proceed, hath the faithfull and righteous alone iust cause of ioy? Then if thou desirest soundly to reioyce, practise carefully and constantly a iust and righteous life:
But to proceed, hath the faithful and righteous alone just cause of joy? Then if thou Desirest soundly to rejoice, practise carefully and constantly a just and righteous life:
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for without this faith and vprightnesse it is impossible (though thou hast made a beginning therein alreadie) euer to find any state that will giue thee cause (all things well weighed) to take any ioy in it.
for without this faith and uprightness it is impossible (though thou hast made a beginning therein already) ever to find any state that will give thee cause (all things well weighed) to take any joy in it.
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This nature it selfe teacheth euen naturall men, that if they see iust cause why they should be glad, they will stirre themselues vp to be ioyfull and merrie.
This nature it self Teaches even natural men, that if they see just cause why they should be glad, they will stir themselves up to be joyful and merry.
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And the rather are the righteous to be mooued to this dutie, because they haue the Lords commandement heere by the Apostle to stirre themselues vp vnto it.
And the rather Are the righteous to be moved to this duty, Because they have the lords Commandment Here by the Apostle to stir themselves up unto it.
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or prince, command their subiects to be merry as Salomon, 1. King. 8.64. Ester. 5.1. this alone stirreth them vp to mirth, though there were noe other cause:
or Prince, command their Subjects to be merry as Solomon, 1. King. 8.64. Ester. 5.1. this alone stirs them up to mirth, though there were no other cause:
It is limited first, by the manner of it, that it must be in the Lord, and then secondly, enlarged, by the time, that it may be alwayes. to reioyce in the Lord, is to reioyce for that we know him to be our God alsufficient, and Christ Iesus our Lord:
It is limited First, by the manner of it, that it must be in the Lord, and then secondly, enlarged, by the time, that it may be always. to rejoice in the Lord, is to rejoice for that we know him to be our God All-sufficient, and christ Iesus our Lord:
These men not onely doe many ciuill good duties, but they fast, they pray, they pay tythe of all they haue, they giue almes, they abstaine from iniustice, extortion, &c. They are very strict and very precise in many things;
These men not only do many civil good duties, but they fast, they pray, they pay tithe of all they have, they give alms, they abstain from injustice, extortion, etc. They Are very strict and very precise in many things;
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Againe there are some that ioy in lawfull things, but their ioy is not taken lawfully, they neuer waigh whether they vse them in such a manner as God in his word hath giuen them warrant for, or not.
Again there Are Some that joy in lawful things, but their joy is not taken lawfully, they never weigh whither they use them in such a manner as God in his word hath given them warrant for, or not.
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also the fellowship of marriage, and the liberty of eating and drinking, but if we doe them, without thanksgiuing, without keeping a measure and moderation,
also the fellowship of marriage, and the liberty of eating and drinking, but if we do them, without thanksgiving, without keeping a measure and moderation,
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Here indeed is a restraint, but it is from vngodly mirth, from reioycing ▪ as I may say, in euil, thy ioy must not be vnchast, dishonest, sensual, earthly & beastly.
Here indeed is a restraint, but it is from ungodly mirth, from rejoicing ▪ as I may say, in evil, thy joy must not be unchaste, dishonest, sensual, earthly & beastly.
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Be the thing wherein thou reioycest, neuer so lawfull, obserue neuer so strictly the time and measure in it, this thy ioy is but a prophane and carnall ioy; and not in the Lord.
Be the thing wherein thou reioycest, never so lawful, observe never so strictly the time and measure in it, this thy joy is but a profane and carnal joy; and not in the Lord.
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so there are other signes, whereby we may know it, for it being a thing of such worth and excellency, I thinke it good to set downe more euidences of it.
so there Are other Signs, whereby we may know it, for it being a thing of such worth and excellency, I think it good to Set down more evidences of it.
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We shall therefore better know that our ioy is in the Lord, if we loue God greatly, that is, more then all that is precious in the world (for the perfection of loue is ioy) and therefore be carefull to obey him,
We shall Therefore better know that our joy is in the Lord, if we love God greatly, that is, more then all that is precious in the world (for the perfection of love is joy) and Therefore be careful to obey him,
And here an other thing shall not be out of season to signifie to the reader, that while he is commanded to reioyce in the Lord, he must know that it nothing derogateth from it, to delight in the word of God, which Dauid oft professed, that he did,
And Here an other thing shall not be out of season to signify to the reader, that while he is commanded to rejoice in the Lord, he must know that it nothing derogateth from it, to delight in the word of God, which David oft professed, that he did,
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and that is, alwaies: the Lord (so that we wil be contented but to limit our ioy within those bounds we haue seene) is liberall and bountifull for the time, he doth not stint and limit vs to any set and certaine time,
and that is, always: the Lord (so that we will be contented but to limit our joy within those bounds we have seen) is liberal and bountiful for the time, he does not stint and limit us to any Set and certain time,
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Herein differeth the ioy of the faithfull from the ioy of the world, that worldly ioy is neuer constant and perpetuall, but euen in laughing, as Salomon teacheth, the heart is sorrowfull, and the end of that mirth is heauinesse.
Herein differeth the joy of the faithful from the joy of the world, that worldly joy is never constant and perpetual, but even in laughing, as Solomon Teaches, the heart is sorrowful, and the end of that mirth is heaviness.
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But the ioy of the faithfull flourisheth at all times, and in all seasons, it is like to the Laurell tree, that neither winter nor summer casteth the leafe.
But the joy of the faithful flourishes At all times, and in all seasons, it is like to the Laurel tree, that neither winter nor summer Cast the leaf.
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the righteous go about, they haue cause to go ioyfully about it, their calling especially be it neuer so base, yea euen the poorest labouring men if they be Gods children:
the righteous go about, they have cause to go joyfully about it, their calling especially be it never so base, yea even the Poorest labouring men if they be God's children:
the seruant, when he is about his masters businesse, he may reioyce in doing it. For reade (Ephes. 6.6. you shall see that which their masters set their seruants about, is called the will of God, and that in seruing their masters with care and in a good conscience, they serue God and Christ.
the servant, when he is about his Masters business, he may rejoice in doing it. For read (Ephesians 6.6. you shall see that which their Masters Set their Servants about, is called the will of God, and that in serving their Masters with care and in a good conscience, they serve God and christ.
The vse of this last point may be first to teach vs, to acknowledge the tender respect that God hath ouer his children, that though hee weane them from the ioyes which heere men take in toyes and trifles of this world,
The use of this last point may be First to teach us, to acknowledge the tender respect that God hath over his children, that though he wean them from the Joys which Here men take in toys and trifles of this world,
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Secondly, if this be a dutie which the Lord requireth of vs at all times, that we reioyce in him, we ought continually to looke and haue an eye into our hearts, to see whether this ioy in the Lord be there to be found or not:
Secondly, if this be a duty which the Lord requires of us At all times, that we rejoice in him, we ought continually to look and have an eye into our hearts, to see whither this joy in the Lord be there to be found or not:
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Thus Ministers (Heb, 13.17.) must watch ouer their flocks with ioy & cheerfulnes, though the duty be very full of care; and sleightly rewarded of men.
Thus Ministers (Hebrew, 13.17.) must watch over their flocks with joy & cheerfulness, though the duty be very full of care; and slightly rewarded of men.
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So should Masters reioyce in prouiding for the familie, and doing the duetie of Masters. Seruants, in pleasing their Masters, and doing the duetie of seruants.
So should Masters rejoice in providing for the family, and doing the duty of Masters. Servants, in pleasing their Masters, and doing the duty of Servants.
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O• how happy and ioyfull a sight were this, to see euery man thus to trauell with ioy and cheere in his calling? To ioy, I say, not after a naturall and carnall manner,
O• how happy and joyful a sighed were this, to see every man thus to travel with joy and cheer in his calling? To joy, I say, not After a natural and carnal manner,
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but with a holy and religious ioy, in doing both the generall dueties of Christianity, and the particular dueties of his owne proper and peculiar calling.
but with a holy and religious joy, in doing both the general duties of Christianity, and the particular duties of his own proper and peculiar calling.
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THE THIRD SERMON VPON THE SAME TEXT. NOw to goe forward in the Text; the repetition which followeth after, thus, (Againe I say reioyce) briefely sheweth vs,
THE THIRD SERMON UPON THE SAME TEXT. NOw to go forward in the Text; the repetition which follows After, thus, (Again I say rejoice) briefly shows us,
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first the earnest affection the Apostle had to draw them to this dutie, which proceeded from the abundance of his loue, whereby he thought euery one of their ioy to be his owne,
First the earnest affection the Apostle had to draw them to this duty, which proceeded from the abundance of his love, whereby he Thought every one of their joy to be his own,
So Lydias heart being opened, and dilated by the holy Ghost, and the ioy of the Spirit, she made her whole houshold partakers (so farre as she could) of the same grace.
So Lydias heart being opened, and dilated by the holy Ghost, and the joy of the Spirit, she made her Whole household partakers (so Far as she could) of the same grace.
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For no man can truly be thankfull to God for any thing, but he who hath wrought, by one meanes or other, some holy and heauenly ioy and delight in his soule.
For no man can truly be thankful to God for any thing, but he who hath wrought, by one means or other, Some holy and heavenly joy and delight in his soul.
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Reade the fourth Psalme, vers. 43. Why art thou cast downe my soule, and why art thou disquieted in me? Trust still in God, &c. His soule was so vexed, cast downe and disquieted in him, that he could not raise it vp to any ioy and comfort:
Reade the fourth Psalm, vers. 43. Why art thou cast down my soul, and why art thou disquieted in me? Trust still in God, etc. His soul was so vexed, cast down and disquieted in him, that he could not raise it up to any joy and Comfort:
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Further obserue, whom hee heere exhorteth thus often to reioyce in the Lord, and that is, the faithfull, that alreadie had this ioy begun in their hearts.
Further observe, whom he Here exhorteth thus often to rejoice in the Lord, and that is, the faithful, that already had this joy begun in their hearts.
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Marke a notable place to this purpose (1. Ioh. 5.13.) These things haue I written vnto you that beleeue in the name of the Sonne of God, that yee may know that yee haue eternall life,
Mark a notable place to this purpose (1. John 5.13.) These things have I written unto you that believe in the name of the Son of God, that ye may know that ye have Eternal life,
And in the first chapter and fourth verse, he writes these things to them that reioyced alreadie, that their ioy, which was begun, might be full. So thus our Apostle in this place writes to them, that alreadie reioyced, that they reioyce in the Lord;
And in the First chapter and fourth verse, he writes these things to them that rejoiced already, that their joy, which was begun, might be full. So thus our Apostle in this place writes to them, that already rejoiced, that they rejoice in the Lord;
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Heere then we see, first, what is the dutie of the Minister, and that is, (that he content not himselfe to haue laid a good foundation of saith in his people;
Here then we see, First, what is the duty of the Minister, and that is, (that he content not himself to have laid a good Foundation of Says in his people;
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No, thou must teach and exhort them the same duties againe and againe, and neuer giue ouer exhortations, till thou hast by the mercy of God euen filled them with ioy, and faith, and patience.
No, thou must teach and exhort them the same duties again and again, and never give over exhortations, till thou hast by the mercy of God even filled them with joy, and faith, and patience.
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Doest thou reioyce? yet remember thou hast need againe, and often to be exhorted to this duty, that thy small ioy may grow in the end, to be full and compleate, that euen thou maiest with peace resigne thy soule into the hands of God.
Dost thou rejoice? yet Remember thou hast need again, and often to be exhorted to this duty, that thy small joy may grow in the end, to be full and complete, that even thou Mayest with peace resign thy soul into the hands of God.
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that seeing the necessitie, the profit, and the difficultie of performing this duty, is such as I haue in some sort shewed, I thinke it not amisse to spend a little time in teaching,
that seeing the necessity, the profit, and the difficulty of performing this duty, is such as I have in Some sort showed, I think it not amiss to spend a little time in teaching,
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For though no affliction be for the time present ioyous, but greeuous, yet the sense of heauenly ioy is onely abated for the time, but shall returne againe, and as S. Peter sayeth:
For though no affliction be for the time present joyous, but grievous, yet the sense of heavenly joy is only abated for the time, but shall return again, and as S. Peter Saith:
it is meet if need be, that we be in heauines for a season, that the triall of our faith, being much more precious then gold that perisheth, may be found to our honour.
it is meet if need be, that we be in heaviness for a season, that the trial of our faith, being much more precious then gold that Perishes, may be found to our honour.
Secondly, we are to weigh the iudiciall sentence of the Law against vs. Cursed is euery one that continueth not in all things written in the Law, to do them.
Secondly, we Are to weigh the judicial sentence of the Law against us Cursed is every one that Continueth not in all things written in the Law, to do them.
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but in token we beleeue, our hearts must be filled with sorrow, and all our vaine reioycings are to bee turned to mourning, till we melt and relent, be abased and humbled thereby,
but in token we believe, our hearts must be filled with sorrow, and all our vain rejoicings Are to be turned to mourning, till we melt and relent, be abased and humbled thereby,
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Thirdly, being thus truly cast downe in our owne soules, we are then to learne to know, what meanes God hath appoined, to free vs from the bitter curse of death and hell.
Thirdly, being thus truly cast down in our own Souls, we Are then to Learn to know, what means God hath appointed, to free us from the bitter curse of death and hell.
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the promises tending to this purpose, are euery where very comfortable and plentifull in Scripture, Ioh. 3.14. As the Serpent was lift vp in the wildernesse;
the promises tending to this purpose, Are every where very comfortable and plentiful in Scripture, John 3.14. As the Serpent was lift up in the Wilderness;
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but that wee should bee exceedingly rauished in ioy at this so vnspeakable loue and mercie of God vnto vs? If onely we were freed from the curse of the Law, which is eternall death and torment,
but that we should be exceedingly ravished in joy At this so unspeakable love and mercy of God unto us? If only we were freed from the curse of the Law, which is Eternal death and torment,
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And the Apostle Peter writing to all the dispersed beleeuers of the Iewes in many countries, in his 1. Epistle, 1.8. saith, Ye beleeuing in him, that is in Christ, though you see him not, you reioyce with ioy vnspeakable and glorious.
And the Apostle Peter writing to all the dispersed believers of the Iewes in many countries, in his 1. Epistle, 1.8. Says, You believing in him, that is in christ, though you see him not, you rejoice with joy unspeakable and glorious.
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Thus then we see briefely what is the only way to attaine, and come vnto this ioy heere in this exhortation of the Apostle commended vnto vs. But I haue both in a direction,
Thus then we see briefly what is the only Way to attain, and come unto this joy Here in this exhortation of the Apostle commended unto us But I have both in a direction,
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whom he trusteth with his word, to reueale and to discouer daily in the preaching of the Word, more plainely vnto vs the riches of his grace in the Gospell.
whom he Trusteth with his word, to reveal and to discover daily in the preaching of the Word, more plainly unto us the riches of his grace in the Gospel.
and the mists and vailes of our ignorance remedied, but our affections are also whetted on to a greater delight and ioy in the goodnesse of God alreadie knowne vnto vs. Our memories also are continually renued and refreshed,
and the mists and vails of our ignorance remedied, but our affections Are also whetted on to a greater delight and joy in the Goodness of God already known unto us Our memories also Are continually renewed and refreshed,
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when we heare the same or the like doctrine, promises and exhortations iterated and repeated vnto vs. Would we therfore euer haue our ioy to continue fresh and flourishing,
when we hear the same or the like Doctrine, promises and exhortations iterated and repeated unto us Would we Therefore ever have our joy to continue fresh and flourishing,
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and without which, it cannot but wither, decay, and die in vs. But besides the preaching of the Word, the Supper of the Lord is very effectuall to this purpose.
and without which, it cannot but wither, decay, and die in us But beside the preaching of the Word, the Supper of the Lord is very effectual to this purpose.
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the letter of the Creator to the creature, the letter of God vnto man? If we be delighted in reading ouer many times, the kind letter of some speciall friend, vnto vs;
the Letter of the Creator to the creature, the Letter of God unto man? If we be delighted in reading over many times, the kind Letter of Some special friend, unto us;
For herein the Lord hath set downe what inheritances, what bequeathes and legacies, he hath willed and bequeathed vnto vs. Can we reade these continually, carefully and attentiuely,
For herein the Lord hath Set down what inheritances, what Bequeathes and legacies, he hath willed and bequeathed unto us Can we read these continually, carefully and attentively,
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and our carelesnesse in reading the Scriptures, is one cause why they in those darke and mistie times, reioyced by faith to see the day •f Christ to come,
and our carelessness in reading the Scriptures, is one cause why they in those dark and misty times, rejoiced by faith to see the day •f christ to come,
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and we scarce reioyce to behold the 〈 ◊ 〉 •hrist past, and recorded vnto vs. Yee are therefore all 〈 ◊ 〉 be exhorted, that are desirous of this happines and ioy, whereunto you are by the Apostle exhorted, if yee can reade;
and we scarce rejoice to behold the 〈 ◊ 〉 •hrist past, and recorded unto us Ye Are Therefore all 〈 ◊ 〉 be exhorted, that Are desirous of this happiness and joy, whereunto you Are by the Apostle exhorted, if ye can read;
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that ye take euen euery day, if it may be, some little time, some quarter of an houre at least, to reade something in the Scripture or some godly books, which may make you the more ioyfull and merrie in God, all the day and night after.
that you take even every day, if it may be, Some little time, Some quarter of an hour At least, to read something in the Scripture or Some godly books, which may make you the more joyful and merry in God, all the day and night After.
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but many things, and those that most directly serue to comfort, to instruct and cheere thee, are so plaine and easie, that it is impossible not to conceiue them.
but many things, and those that most directly serve to Comfort, to instruct and cheer thee, Are so plain and easy, that it is impossible not to conceive them.
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but haddest a kingdome to rule and to order the cares, troubles and businesses thereof? these are no sufficient excuses to exempt thee from the reading,
but Hadst a Kingdom to Rule and to order the Cares, Troubles and businesses thereof? these Are no sufficient excuses to exempt thee from the reading,
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And euery where, our Sauiour Christ alleageth to thē the reading of the word, saying, Haue you not read what Dauid did? and, what the Scripture sayeth, the stone that the builders refused, is made the head of the corner.
And every where, our Saviour christ allegeth to them the reading of the word, saying, Have you not read what David did? and, what the Scripture Saith, the stone that the Builders refused, is made the head of the corner.
if we haue not by diligent reading, the Scripture ready at hand, and vpon our fingers ends, that we may answere with our Sauiour out of the Scripture, It is written, and, againe it is written: and so against euery tentation.
if we have not by diligent reading, the Scripture ready At hand, and upon our fingers ends, that we may answer with our Saviour out of the Scripture, It is written, and, again it is written: and so against every tentation.
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For examine and thou shalt finde them that haue attained to the highest degree of ioy in the word, to haue been continuall meditators and conferrers of it;
For examine and thou shalt find them that have attained to the highest degree of joy in the word, to have been continual meditators and conferrers of it;
Dauid that was a man euen filled with this heauenly ioy in the word, and therfore crieth out, Psal. 119.13. part, How sweete is thy law vnto my mouth? yea sweeter then honey vnto my mouth.
David that was a man even filled with this heavenly joy in the word, and Therefore cries out, Psalm 119.13. part, How sweet is thy law unto my Mouth? yea Sweeten then honey unto my Mouth.
Reade an excellent place to this purpose containing both an exhortation and a promise. Iosh. 1.8. The Lord commandeth Ioshua that he let not the booke of God go out of his mouth.
Reade an excellent place to this purpose containing both an exhortation and a promise. Joshua 1.8. The Lord commands Ioshua that he let not the book of God go out of his Mouth.
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Secondly, he must meditate therein day and night, that he may obserue and doe, according to all the law of Moses, that so hee might prosper whither soeuer he went.
Secondly, he must meditate therein day and night, that he may observe and do, according to all the law of Moses, that so he might prosper whither soever he went.
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and that it may grow to be full in them. Many places might easily be alleaged to this purpose. Prouerbs 29.6. In the transgression of an euill man is his snare, but the righteous doth sing and reioyce.
and that it may grow to be full in them. Many places might Easily be alleged to this purpose. Proverbs 29.6. In the Transgression of an evil man is his snare, but the righteous does sing and rejoice.
To these meanes that I haue spoken of, may be added, some, that are touched by this our Apostle, 1. Thes. 5.17.18. &c. For hauing exhorted them in the 16. verse to reioyce alway. In the words following, he sheweth by what meanes they may continue this their ioy.
To these means that I have spoken of, may be added, Some, that Are touched by this our Apostle, 1. Thebes 5.17.18. etc. For having exhorted them in the 16. verse to rejoice always. In the words following, he shows by what means they may continue this their joy.
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For we haue the promise of Christ, that whatsoeuer we aske of God, according to his will, in the name of Christ it shal be giuen vnto vs. Now this we know,
For we have the promise of christ, that whatsoever we ask of God, according to his will, in the name of christ it shall be given unto us Now this we know,
and search to finde out the cause of their so little profiting, they shall finde by triall, one maine cause to haue bin, the neglect of prayer for so excellent a grace as this is.
and search to find out the cause of their so little profiting, they shall find by trial, one main cause to have been, the neglect of prayer for so excellent a grace as this is.
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and we be not mindfull to returne thankes vnto him, he will withhold and withdraw his hand from giuing it to vs. God indeed hath bound himselfe to giue grace,
and we be not mindful to return thanks unto him, he will withhold and withdraw his hand from giving it to us God indeed hath bound himself to give grace,
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NOw to proceed where I left, the next duty prescribed by the Apostle for the continuance and encrease of our ioy, is, That we quench not the Spirit. Where, by the spirit, I take to be meant, the good motions of the Spirit of God in our hearts.
NOw to proceed where I left, the next duty prescribed by the Apostle for the Continuance and increase of our joy, is, That we quench not the Spirit. Where, by the Spirit, I take to be meant, the good motions of the Spirit of God in our hearts.
Therefore, commeth there at any time, any good motions into thine heart? be carefull, by all meanes possible, to entertaine them, to cherish and to make much of them.
Therefore, comes there At any time, any good motions into thine heart? be careful, by all means possible, to entertain them, to cherish and to make much of them.
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and others, that for all the time of their life, with all the meanes they could vse, were neuer able to recouer the feeling of their ioy againe, lost by the resisting sometime of one good motion:
and Others, that for all the time of their life, with all the means they could use, were never able to recover the feeling of their joy again, lost by the resisting sometime of one good motion:
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But yet if thou wilt keepe thy ioy, remember and be carefull to quench another spirit, that is, all the motions and suggestiōs that he seeketh to put into thy mind.
But yet if thou wilt keep thy joy, Remember and be careful to quench Another Spirit, that is, all the motions and suggestions that he seeks to put into thy mind.
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resist him and his suggestions, and thou shalt both cheare the Spirit of God, and free thy selfe from all that sorrow and heauinesse, that the diuell seeketh to bring into thy soule,
resist him and his suggestions, and thou shalt both cheer the Spirit of God, and free thy self from all that sorrow and heaviness, that the Devil seeks to bring into thy soul,
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For as for pleasure in sinne, be it in any time, in any place or companie, with what circumstance soeuer, it hinders and quenches our reioycing in God.
For as for pleasure in sin, be it in any time, in any place or company, with what circumstance soever, it hinders and quenches our rejoicing in God.
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On the contrarie, doest thou find thy heart taken vp with ouer great delight in the things of the earth? The daily and diligent exercise of holy and heauenly duties will slake,
On the contrary, dost thou find thy heart taken up with over great delight in the things of the earth? The daily and diligent exercise of holy and heavenly duties will slake,
but we must labour and sweat with exercising and accustoming our selues thereto, and afterward we shall find true ioy, from the continuall practise of them.
but we must labour and sweat with exercising and accustoming our selves thereto, and afterwards we shall find true joy, from the continual practice of them.
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If mē haue come to take pleasure in the Sabbaths of God, in ye hearing of his Word, in prayer, in reading, cōference and other holy duties vpon that day;
If men have come to take pleasure in the Sabbaths of God, in the hearing of his Word, in prayer, in reading, conference and other holy duties upon that day;
For this abādoning thy ioy, which thou mightest take in the holy duties of the Sabbath but for one day, will make thee the more vnfit to take any ioy in them for many dayes after.
For this abandoning thy joy, which thou Mightest take in the holy duties of the Sabbath but for one day, will make thee the more unfit to take any joy in them for many days After.
The last meanes which I will note, whereby we may both keepe, and encrease our ioy, is, that whensoeuer the Lord shal call vs out to troubles and crosses, that we submit our selues willingly and patiently to goe thorough them.
The last means which I will note, whereby we may both keep, and increase our joy, is, that whensoever the Lord shall call us out to Troubles and Crosses, that we submit our selves willingly and patiently to go through them.
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For this is a certaine and a sure position alwaies in Gods children, that sorrowes and troubles sent vnto them of God, are a direct way whereby the Lord intendeth to bring them vnto greater ioy;
For this is a certain and a sure position always in God's children, that sorrows and Troubles sent unto them of God, Are a Direct Way whereby the Lord intends to bring them unto greater joy;
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God highly exalted him, & gaue him a name aboue euery name, that at the name of Iesus should euery knee bow, both of things in heauen, and things in earth; and things vnder the earth.
God highly exalted him, & gave him a name above every name, that At the name of Iesus should every knee bow, both of things in heaven, and things in earth; and things under the earth.
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Reade an excellent place to this purpose. Acts 20.22. And now behold, saith the Apostle Paul to the elders of Ephesus, I goe bound in the spirit to Ierusalem, not knowing what shall befall me there, saue that the holy Ghost in euery city witnesseth, that bonds and afflictions abide for mee.
Reade an excellent place to this purpose. Acts 20.22. And now behold, Says the Apostle Paul to the Elders of Ephesus, I go bound in the Spirit to Ierusalem, not knowing what shall befall me there, save that the holy Ghost in every City Witnesseth, that bonds and afflictions abide for me.
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and depriued himself of much comfort, that by these he assured himselfe of. I speake not this, that I would haue men to rush themselues into needles dangers.
and deprived himself of much Comfort, that by these he assured himself of. I speak not this, that I would have men to rush themselves into needles dangers.
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But when we know, and are assured we are called vnto them by God, as Paul was, (for he went vp to Ierusalem bound in the spirit) Then we may and ought, willingly to vndergoe them.
But when we know, and Are assured we Are called unto them by God, as Paul was, (for he went up to Ierusalem bound in the Spirit) Then we may and ought, willingly to undergo them.
Thus then we see, how this blessed ioy is to be gotten, and also how it is to be maintained, and encreased in vs. In the last place, we are to see, how it is to be recouered, when we haue lost the sense and feeling of it in our hearts.
Thus then we see, how this blessed joy is to be got, and also how it is to be maintained, and increased in us In the last place, we Are to see, how it is to be recovered, when we have lost the sense and feeling of it in our hearts.
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Here it may be demanded, how we may know, when the losse of our ioy, is by the former occasion of Gods tentation, I answere sift and try thy heart narrowly whether some speciall sinne,
Here it may be demanded, how we may know, when the loss of our joy, is by the former occasion of God's tentation, I answer sift and try thy heart narrowly whither Some special sin,
and then God will restore thee thy ioy with aduantage, as he did vnto Iob whatsoeuer he had taken from him ▪ but especially this humiliation is to be put in practise,
and then God will restore thee thy joy with advantage, as he did unto Job whatsoever he had taken from him ▪ but especially this humiliation is to be put in practice,
Looke into the example of the Prophet Dauid, he had committed adultery with Batsheba ; and murder vpon Vriah, and this lost his ioy, as we reade Psal. 51.12. Restore vnto me the ioy of thy saluation.
Look into the Exampl of the Prophet David, he had committed adultery with Bathsheba; and murder upon Uriah, and this lost his joy, as we read Psalm 51.12. Restore unto me the joy of thy salvation.
In the next place therefore, he be thought himselfe to acknowledge his sinne, and to confesse his wickednesse, against himselfe, and then he found comfort.
In the next place Therefore, he be Thought himself to acknowledge his sin, and to confess his wickedness, against himself, and then he found Comfort.
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or dead and blockish, for want of spirituall ioy and comfortt. For not only we are like to haue the help, and benefit of their counsell, for our particular case;
or dead and blockish, for want of spiritual joy and comfortt. For not only we Are like to have the help, and benefit of their counsel, for our particular case;
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but euen the very discouery of the cause of this our deadnes, and helpe how to remedie it, is a meanes oftentimes to begin againe the sense and feeling of our ioy.
but even the very discovery of the cause of this our deadness, and help how to remedy it, is a means oftentimes to begin again the sense and feeling of our joy.
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For these are of that power, that they are able, being rightly vsed, to cast out the deuill himselfe, out of those, in whom he hath taken corporall possession. As our Sauiour teacheth. Mat. 17.21.
For these Are of that power, that they Are able, being rightly used, to cast out the Devil himself, out of those, in whom he hath taken corporal possession. As our Saviour Teaches. Mathew 17.21.
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And much more no doubt, will it be able to expell that heauinesse and deadnes of spirit, that possesseth vs. And to raise vs vp againe to the sense of our former ioy,
And much more no doubt, will it be able to expel that heaviness and deadness of Spirit, that Possesses us And to raise us up again to the sense of our former joy,
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But here it will be good, especially to haue regard of that which I spake of before, to obserue most dilligently euery good motion of the spirit of God;
But Here it will be good, especially to have regard of that which I spoke of before, to observe most diligently every good motion of the Spirit of God;
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and let vs neuer giue any rest vnto God, nor vnto our owne hearts, vntil we feele the heauenly sparkles of our former ioy againe kindled in vs. And when it hath pleased God, againe to restore it to vs, let vs beware greatly of a second relapse.
and let us never give any rest unto God, nor unto our own hearts, until we feel the heavenly sparkles of our former joy again kindled in us And when it hath pleased God, again to restore it to us, let us beware greatly of a second relapse.
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It is very easie without dilligent care taking to be lost, and many enemies lie in waite, to take it from vs. But it is not so easie to be found againe, when it is lost.
It is very easy without diligent care taking to be lost, and many enemies lie in wait, to take it from us But it is not so easy to be found again, when it is lost.
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Againe, lastly, marke what an excellent promise the Lord maketh to this ioy, Psal. 37.4. Delight thy selfe (saith the Psalmist) in the Lord, and he shall giue thee thine hearts desire.
Again, lastly, mark what an excellent promise the Lord makes to this joy, Psalm 37.4. Delight thy self (Says the Psalmist) in the Lord, and he shall give thee thine hearts desire.
And that is, if thou refusest to delight in God, and wilt take thy pleasure and delight in vanitie, in sin, in the breach of the Sabbath, and of other duties;
And that is, if thou refusest to delight in God, and wilt take thy pleasure and delight in vanity, in since, in the breach of the Sabbath, and of other duties;
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The not regarding this duty, is a plaine and euident token of an hypocrite, whom God hateth, For read Iob. 27.10. The hypocrite, (saith Iob) will he set his delight in the almightie? will he call vpon God at all times? making both these alike to be notes and brandes of a dissembling hypocrite, that he will not at all times call vpon God:
The not regarding this duty, is a plain and evident token of an hypocrite, whom God hates, For read Job 27.10. The hypocrite, (Says Job) will he Set his delight in the almighty? will he call upon God At all times? making both these alike to be notes and brands of a dissembling hypocrite, that he will not At all times call upon God:
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A fearefull thing we know it is, to be an hypocrite, whose portion is hell fire. Mat. 24.51. it is said, the Lord of the euill seruant shall cut him off, and shall giue him his portion with hypocrites, where shall be weeping and gnashing of teeth.
A fearful thing we know it is, to be an hypocrite, whose portion is hell fire. Mathew 24.51. it is said, the Lord of the evil servant shall Cut him off, and shall give him his portion with Hypocrites, where shall be weeping and gnashing of teeth.
On the contrary, this holy ioy, is a note of a man renued and regenerated by the Spirit of God. Read Gal. 5.22. The fruite of the spirit, is loue, ioy, peace, long suffering, gentlenes, goodnes, faith, meeknes, temperancy.
On the contrary, this holy joy, is a note of a man renewed and regenerated by the Spirit of God. Read Gal. 5.22. The fruit of the Spirit, is love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperancy.
The second propertie wherein the hearer resembleth the merchant man. Two things here to be considered. First, the thing that be is said to find. The Gospell in diuers respects compared diuersly.
The second property wherein the hearer resembles the merchant man. Two things Here to be considered. First, the thing that be is said to find. The Gospel in diverse respects compared diversely.
