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PHIL. 4.13. I can doe all things through Christ which strengthneth mee.PHILIP. 4.13. I can do all things through christ which strengtheneth me.
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IT is the speech of the Apostle not vainly boasting of his strength naturall, but thankefully acknowledging the power of Gods grace in him.
IT is the speech of the Apostle not vainly boasting of his strength natural, but thankfully acknowledging the power of God's grace in him.
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And howsoever our small modle reach not to this Apostolicall quantum, yet is it in some measure verified of all Gods children;
And howsoever our small modle reach not to this Apostolical quantum, yet is it in Some measure verified of all God's children;
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They can doe all things through Christ which strengthneth them. They can do all things through christ which strengtheneth them.
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In the words, for order and more distinct handling, obserue foure things, 1. The blessing acknowledged;
In the words, for order and more distinct handling, observe foure things, 1. The blessing acknowledged;
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power and abilitie I can doe. 2. The extent of the blessing in the obiect; All things. 3. The fountaine of the blessing;
power and ability I can do. 2. The extent of the blessing in the Object; All things. 3. The fountain of the blessing;
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Christ. 4. The continuall supply of the blessing, in the description of Christ by his effect; christ. 4. The continual supply of the blessing, in the description of christ by his Effect;
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through Christ which strengthneth. Of the first NONLATINALPHABET, I haue strength to doe all things. Man in his naturals is NONLATINALPHABET, a creature made of frailties.through christ which strengtheneth. Of the First, I have strength to do all things. Man in his naturals is, a creature made of frailties.
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View him in his anatomy, yee shal see nothing of moralities but meere privations. He knowes not nor can know the things of the spirit of God.
View him in his anatomy, ye shall see nothing of moralities but mere privations. He knows not nor can know the things of the Spirit of God.
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He thinks nor can thinke as of himselfe a good thought. Hee submits not, nor can submit to the law of God. He thinks nor can think as of himself a good Thought. He submits not, nor can submit to the law of God.
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He wils not nor can will things pleasing vnto God. He grieues not nor cā grieue for the offence of God. He wills not nor can will things pleasing unto God. He grieves not nor can grieve for the offence of God.
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He feares not nor can feare the displeasure of God. Hee doth not nor can doe things acceptable vnto God. He fears not nor can Fear the displeasure of God. He does not nor can do things acceptable unto God.
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And yet of man reformed it is true; Hee can doe all things through Christ which strengthneth. By nature, impotent;
And yet of man reformed it is true; He can do all things through christ which strengtheneth. By nature, impotent;
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by grace, omnipotent, saith Bernard: without Christ nothing; in Christ he can all things. I can doe all things.
by grace, omnipotent, Says Bernard: without christ nothing; in christ he can all things. I can do all things.
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So mightie is God in mans weaknesse, able to enable the weakest creature, to the strongest performances. Let me apply it thus.
So mighty is God in men weakness, able to enable the Weakest creature, to the Strongest performances. Let me apply it thus.
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There are amongst vs at this day many strange and vnheard of opinions touching obsession & possession of mens bodies by Divels;
There Are among us At this day many strange and unheard of opinions touching obsession & possession of men's bodies by Devils;
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some holding, as they thinke, not without probabilitie, that there is now no possession or obsessiō ordinary.
Some holding, as they think, not without probability, that there is now no possession or obsession ordinary.
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Neither my Text nor purpose leades to discusse that controversie. But however that be, this once I am sure of;
Neither my Text nor purpose leads to discuss that controversy. But however that be, this once I am sure of;
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There are many hellish spirits whether possessing or infesting the soules of men. Wee read of a spirit of infirmitie a woman was possessed withall;
There Are many hellish spirits whither possessing or infesting the Souls of men. we read of a Spirit of infirmity a woman was possessed withal;
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the weaker vessell, with a spirit of weaknesse.
the Weaker vessel, with a Spirit of weakness.
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And this spirit is rife almost in all men professing Communion with Christ by his spirit.
And this Spirit is rife almost in all men professing Communion with christ by his Spirit.
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There are some, saith Isay, mighty to drinke wine, & strong to poure in strong drinke. Reproue;
There Are Some, Says Saiah, mighty to drink wine, & strong to pour in strong drink. Reprove;
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These men so strong in lewdnesse, pretend for themselues infirmitie in grace; Beare with me; it is mine infirmitie.
These men so strong in Lewdness, pretend for themselves infirmity in grace; Bear with me; it is mine infirmity.
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There are tongues, saith St Iames, set on fire of hell. I haue heard, saith David, the blasphemy of the multitude.
There Are tongues, Says Saint James, Set on fire of hell. I have herd, Says David, the blasphemy of the multitude.
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And who hath eares to heare, but hee heares fearefull oathes cōe out, as the flowers of speech,
And who hath ears to hear, but he hears fearful Oaths come out, as the flowers of speech,
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and the gracing praeludia of common conference? Reproue; What heare we, but infirmitie pretended? It is true, you say, swearing is nought;
and the gracing Praeludia of Common conference? Reprove; What hear we, but infirmity pretended? It is true, you say, swearing is nought;
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but beare with me, it is my infirmitie. Beloved in Christ Iesus; such spirits of infirmitie, are hellish spirits;
but bear with me, it is my infirmity. beloved in christ Iesus; such spirits of infirmity, Are hellish spirits;
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Gods spirit it is a spirit of power. And where he dwels, either in Paul, or Cephas, they can doe all things. God's Spirit it is a Spirit of power. And where he dwells, either in Paul, or Cephas, they can do all things.
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I freely acknowledge, there are infirmities in the strongest of Gods children;
I freely acknowledge, there Are infirmities in the Strongest of God's children;
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yea, if I said, all actuall sinnes of Gods children are in them infirmities, I should not much erre:
yea, if I said, all actual Sins of God's children Are in them infirmities, I should not much err:
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but yet there goe many sinnes masked vnder colour of infirmities, which neerely lookt on, descrie themselues to be presumptious.
but yet there go many Sins masked under colour of infirmities, which nearly looked on, descry themselves to be presumptuous.
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Suffer mee therefore a little to descry vnto you, what are these infirmities that may stand with grace;
Suffer me Therefore a little to descry unto you, what Are these infirmities that may stand with grace;
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what weaknesses those are, that are seene in these NONLATINALPHABET, these strong ones of the Lord.
what Weaknesses those Are, that Are seen in these, these strong ones of the Lord.
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Besides these inevitable lustings of the flesh against the spirit, which no strength of grace in any, was ever able to suppresse:
Beside these inevitable lustings of the Flesh against the Spirit, which no strength of grace in any, was ever able to suppress:
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another sort of them there is, incident to Gods children; grosse and notorious sinnes in themselues, though in Gods children sinnes of weaknesse. You may thus discover them;
Another sort of them there is, incident to God's children; gross and notorious Sins in themselves, though in God's children Sins of weakness. You may thus discover them;
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Infirmities (I speake now of grosse, and notorious sinnes, that may deserue this favorable title of infirmities) infirmities truly so called, are vsually sins of incogitancie, besides the purpose of a regenerate Christian: &c. If any be prevented, taken ere he is aware, in a slip of infirmitie, saith Paule, describing infirmities of Gods children:
Infirmities (I speak now of gross, and notorious Sins, that may deserve this favourable title of infirmities) infirmities truly so called, Are usually Sins of incogitancy, beside the purpose of a regenerate Christian: etc. If any be prevented, taken ere he is aware, in a slip of infirmity, Says Paul, describing infirmities of God's children:
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they are therefore vsually sinnes besides the purpose gene•all or particular.
they Are Therefore usually Sins beside the purpose gene•all or particular.
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Such those of David, & Peter; infirmities no doubt in thē, though enormities in themselues ▪ Davids adultery not thought of, before suggested. Peters deniall purposed against;
Such those of David, & Peter; infirmities no doubt in them, though enormities in themselves ▪ Davids adultery not Thought of, before suggested. Peter's denial purposed against;
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Though I should die with thee I would not deny thee. Now when men shall plot iniquitie, and fashion it on their beds; Though I should die with thee I would not deny thee. Now when men shall plot iniquity, and fashion it on their Beds;
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when, as Esau, they hunt after opportunities, and purposely study how to compasse their notorious sins:
when, as Esau, they hunt After opportunities, and purposely study how to compass their notorious Sins:
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these should not I dare cal sins of infirmity.
these should not I Dare call Sins of infirmity.
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In sinnes of infirmitie, as the temptation is suddaine, so the consent not without some reluctation wrested from them,
In Sins of infirmity, as the temptation is sudden, so the consent not without Some reluctation wrested from them,
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and ever there is more or lesse resistance before consent. Hee that is borne of God sinneth not, nor can sinne.
and ever there is more or less resistance before consent. He that is born of God Sinneth not, nor can sin.
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i. say some, not make a trade of sinning; say others, not sin to death; this I may adde, not with fulnesse of consent, not without some reluctation.i. say Some, not make a trade of sinning; say Others, not since to death; this I may add, not with fullness of consent, not without Some reluctation.
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And these sinnes thus striven against, are indeed infirmities in Gods children, how ever enormious in themselus.
And these Sins thus striven against, Are indeed infirmities in God's children, how ever enormous in themselves.
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By the law of God, a Virgin found in the field, suddainely and violently assaulted,
By the law of God, a Virgae found in the field, suddenly and violently assaulted,
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if according to strength shee make resistance, crying out, and none neere to help her, in such case is reputed guiltlesse of the crime of fornication.
if according to strength she make resistance, crying out, and none near to help her, in such case is reputed guiltless of the crime of fornication.
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And if we by violent assaults be withdrawne, striving to the vtmost of power receaved, to withstand, & yet fal;
And if we by violent assaults be withdrawn, striving to the utmost of power received, to withstand, & yet fall;
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of such fals we may say as David, they are our infirmities. But if we shall wait for occasions, and bid welcome to opportunities;
of such falls we may say as David, they Are our infirmities. But if we shall wait for occasions, and bid welcome to opportunities;
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as the strumpet in Salomon, to her adulterous copesmate, I came forth to meete theo; I haue sought thy face, and reioyce that I haue found thee:
as the strumpet in Solomon, to her adulterous copesmate, I Come forth to meet theo; I have sought thy face, and rejoice that I have found thee:
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such sinnes dare any call infirmities?
such Sins Dare any call infirmities?
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Sinnes of weaknesse, (I speake still of notorious and grosse sinnes) haue commonly for their ground, some strong passion in nature;
Sinnes of weakness, (I speak still of notorious and gross Sins) have commonly for their ground, Some strong passion in nature;
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something that is with nature very prevalent;
something that is with nature very prevalent;
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as feare of death in Peter, of shame in David. That same which the Philosopher cals most terrible of all evils, prevailed with Peter and overcame him;
as Fear of death in Peter, of shame in David. That same which the Philosopher calls most terrible of all evils, prevailed with Peter and overcame him;
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skin for skin and all that a man hath, will hee giue for his life. skin for skin and all that a man hath, will he give for his life.
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and that shame, which ingenuous natures feare more then death, no marvaile, so prevalent with David. But what shall we say of sinnes abhorred of nature? that same vnmeasurable and Dutchmanlike drinking? Of this shall we say it is an infirmitie?
and that shame, which ingenuous nature's Fear more then death, no marvel, so prevalent with David. But what shall we say of Sins abhorred of nature? that same unmeasurable and Dutchmanlike drinking? Of this shall we say it is an infirmity?
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4 Sinnes of infirmitie, as in their temptation they are suddaine and resisted: so in their loose, they giue farewell in bitternesse; they ende in mourning.
4 Sins of infirmity, as in their temptation they Are sudden and resisted: so in their lose, they give farewell in bitterness; they end in mourning.
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Peters bitter banning cost him bitter weeping: and Davids sweet sin was sowerly sauced. NONLATINALPHABET. But when men shall glory in their shame; Peter's bitter banning cost him bitter weeping: and Davids sweet since was sowerly sauced.. But when men shall glory in their shame;
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& as the buyer in Salomon, It is naught, It is naught; but when hee is gone he boasteth:
& as the buyer in Solomon, It is nought, It is nought; but when he is gone he boasts:
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this I should never call a sinne of infirmitie.
this I should never call a sin of infirmity.
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5 Sinnes of infirmitie, are never sinnes of custome, yea seldome or never iterated (I speake still of grosse sinnes, notoriously knowne to be enormious:) but fortification is ever there planted, where the breach hath once beene made.
5 Sins of infirmity, Are never Sins of custom, yea seldom or never iterated (I speak still of gross Sins, notoriously known to be enormous:) but fortification is ever there planted, where the breach hath once been made.
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Of Iudah his incest we read, but withall that he never came more neere Thamar. Now whē men shall follow drunkennesse;
Of Iudah his Incest we read, but withal that he never Come more near Tamar. Now when men shall follow Drunkenness;
pp-f np1 po31 n1 pns12 vvb, cc-acp av cst pns31 av-x vvd av-dc av-j np1. av c-crq n2 vmb vvi n1;
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seeke it yet still: howe shall we call these infirmities? And as, for sinnes, they haue strength to avoid them; seek it yet still: how shall we call these infirmities? And as, for Sins, they have strength to avoid them;
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so for duties, they haue power to practise.
so for duties, they have power to practise.
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The questions that Christ propounded to the sonnes of Zebedee, if it be moved to any of Gods children, will receaue the same answere with the same or more truth.
The questions that christ propounded to the Sons of Zebedee, if it be moved to any of God's children, will receive the same answer with the same or more truth.
dt n2 cst np1 vvd p-acp dt n2 pp-f np1, cs pn31 vbb vvn p-acp d pp-f npg1 n2, vmb vvi dt d n1 p-acp dt d cc dc n1.
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Can you drinke of the cup that I shall drinke of? and bee baptised with the baptisme that I shall be baptised with? They answer, we can. Can you drink of the cup that I shall drink of? and bee baptised with the Baptism that I shall be baptised with? They answer, we can.
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Canst thou moderate thy affections? refraine thy lips? subdue thy thoughes to the obedience of Christ? Surely these (and what not?) can a child of God do in some measure.Canst thou moderate thy affections? refrain thy lips? subdue thy thoughs to the Obedience of christ? Surely these (and what not?) can a child of God do in Some measure.
vm2 pns21 vvi po21 n2? vvb po21 n2? vvb po21 n2 p-acp dt n1 pp-f np1? av-j d (cc r-crq xx?) vmb dt n1 pp-f np1 vdb p-acp d n1.
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So that it is but hypocrisie, that pretends absolute disability. And of the blessing acknowledged thus farre.
So that it is but hypocrisy, that pretends absolute disability. And of the blessing acknowledged thus Far.
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See we now the extent of the blessing in the obiect. All things. Strangely is Paules voice changed.
See we now the extent of the blessing in the Object. All things. Strangely is Paul's voice changed.
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In one place he thus complaines, To will is present with me, but I finde no power to performe: yet here he triumphs; I can doe all things.
In one place he thus complains, To will is present with me, but I find no power to perform: yet Here he Triumphos; I can do all things.
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We may thus reconcile them. 1. It may bee, that is a negatiue by comparison, as such are obvious every where in Scripture.
We may thus reconcile them. 1. It may be, that is a negative by comparison, as such Are obvious every where in Scripture.
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And the meaning may bee, not that hee had no power, but none answerable to his will: as else where;
And the meaning may be, not that he had no power, but none answerable to his will: as Else where;
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If yee were blind yee should haue no sin.i. as Augustine, none in comparison, not simply none. If ye were blind ye should have no since i as Augustine, none in comparison, not simply none.
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And surely as in men aliens from the life of God, there is an endlesse desire to sinne, (which makes their punishment endlesse,) though their power in execution be restrained:
And surely as in men aliens from the life of God, there is an endless desire to sin, (which makes their punishment endless,) though their power in execution be restrained:
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So in Gods children, though wee see some performances, more endeavours; yet endlesse desires, & never satisfied with their measure of obedience:
So in God's children, though we see Some performances, more endeavours; yet endless Desires, & never satisfied with their measure of Obedience:
av p-acp npg1 n2, cs pns12 vvb d n2, dc n2; av j n2, cc av-x vvn p-acp po32 n1 pp-f n1:
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they will, but finde no power answerable to their desire. Or 2 thus: To will is present, but NONLATINALPHABET, to goe through with the worke, they find not.
they will, but find no power answerable to their desire. Or 2 thus: To will is present, but, to go through with the work, they find not.
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God having reserved perfection of power, to the world to come.
God having reserved perfection of power, to the world to come.
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All things. Papists falling on this Scripture, infer presently a possibilitie by grace, to keepe the law to iustification:All things. Papists falling on this Scripture, infer presently a possibility by grace, to keep the law to justification:
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for what should he want to righteousnesse, that can all things inioined in the law of God? Not to trouble you with that controversy at large, take only what may serue for loosing their hold on this Scripture.
for what should he want to righteousness, that can all things enjoined in the law of God? Not to trouble you with that controversy At large, take only what may serve for losing their hold on this Scripture.
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Some here acknowledge vniversale accommodum; the vniversall particle, restrained to the particulars mentioned. All things.i. all these things.
some hear acknowledge universal accommodum; the universal particle, restrained to the particulars mentioned. All things i all these things.
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And it is true, there are in Scriptures plentifull examples of such restrictions.
And it is true, there Are in Scriptures plentiful Examples of such restrictions.
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But yet I see no great necessitie or warrant, in this place, to run to such limitation.
But yet I see no great necessity or warrant, in this place, to run to such limitation.
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This once I am sure of:
This once I am sure of:
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the things here specified, are of as difficult performance as any, J knowe, in the whole circle of Christian duties. Aequabilitie in all states;
the things Here specified, Are of as difficult performance as any, J know, in the Whole circle of Christian duties. Aequabilitie in all states;
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what hath Christianity harder? Not to surfet of prosperitie; what temperance? Not to be deiected with abasures;
what hath Christianity harder? Not to surfeit of Prosperity; what temperance? Not to be dejected with abasures;
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of how great fortitude? And he that can these: may, without restraint, professe his power in all the rest.
of how great fortitude? And he that can these: may, without restraint, profess his power in all the rest.
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Some therefore in this question thus distinguish performance of the law. It is of two sorts. One after legall rigour: another after Evangelicall mitigation. That is impossible:
some Therefore in this question thus distinguish performance of the law. It is of two sorts. One After Legal rigour: Another After Evangelical mitigation. That is impossible:
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for when one duty may not bee wanting, and in many things we sinne all, who can by the law expect iustification? After Evangelicall mitigation, it's possible to doe all things;
for when one duty may not be wanting, and in many things we sin all, who can by the law expect justification? After Evangelical mitigation, it's possible to do all things;
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yet not so as to be iustified thereby. As 1. it is possible to loue the law & the duties therein contained.
yet not so as to be justified thereby. As 1. it is possible to love the law & the duties therein contained.
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Lord saith David, how doe I loue thy law. 2 Possible to purpose obedience. I haue sworne, and am stedfastly purposed, to keepe thy righteous iudgements. 3 Possible to desire obedience: Lord Says David, how do I love thy law. 2 Possible to purpose Obedience. I have sworn, and am steadfastly purposed, to keep thy righteous Judgments. 3 Possible to desire Obedience:
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To will is present with me. 4 Possible to endeavour obedience: NONLATINALPHABET: I striue and wrestle with my Corruptions that I may keepe a good cōscience. To will is present with me. 4 Possible to endeavour Obedience:: I strive and wrestle with my Corruptions that I may keep a good conscience.
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5 Possible in a measure to performe obedience: for we haue a spirit of power. 6 Possible to grieue for defects.
5 Possible in a measure to perform Obedience: for we have a Spirit of power. 6 Possible to grieve for defects.
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And this is acceptable performance at the barre of mercy:
And this is acceptable performance At the bar of mercy:
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though such as cannot but dread the censure of exact Iustice, to which they are all liable, that seek iustificatiō by the law.
though such as cannot but dread the censure of exact justice, to which they Are all liable, that seek justification by the law.
cs d c-acp vmbx p-acp vvi dt n1 pp-f j n1, p-acp r-crq pns32 vbr d j, cst vvb n1 p-acp dt n1.
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Optandum est vt fiat, conandum est vt fiat, supplicandum est vt fiat: non tamen quasi factum fuerit confidendum est. Others thus; Acceptably we may; perfectly we cannot. Optandum est vt fiat, conandum est vt fiat, supplicandum est vt fiat: non tamen quasi factum fuerit confidendum est. Others thus; Acceptably we may; perfectly we cannot.
fw-la fw-la fw-la n1, fw-la fw-la fw-la n1, fw-la fw-la fw-la n1: fw-fr fw-la fw-la fw-la fw-la fw-la fw-la. ng2-jn av; av-j pns12 vmb; av-j pns12 vmbx.
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And it is true there may bee acceptation where is not perfection; NONLATINALPHABET, the ready minde is accepted:
And it is true there may be acceptation where is not perfection;, the ready mind is accepted:
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and that of the Lord by the Prophet; I will spare, as a father doth his sonne that serveth him.
and that of the Lord by the Prophet; I will spare, as a father does his son that serves him.
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To which if I may adde one thing for explanation, I thinke the answere wilbe beyond exception.
To which if I may add one thing for explanation, I think the answer will beyond exception.
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Consider we therefore in every christian duty, two things; 1. Rem, 2. Modum: the substance of the duty, the manner of doing.
Consider we Therefore in every christian duty, two things; 1. Remembering, 2. Modum: the substance of the duty, the manner of doing.
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The things are al possible in a measure: and yet impossible in that perfect, and full measure that the law requires.
The things Are all possible in a measure: and yet impossible in that perfect, and full measure that the law requires.
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For whose hart is clean? Or who dares present his best works to be iudged without mercy? & rather subscribes not feelingly to that vae of a father? Vae etiam laudabili vitae hominum, si remotâ misericordiâ discutias cam.
For whose heart is clean? Or who dares present his best works to be judged without mercy? & rather subscribes not feelingly to that vae of a father? Vae etiam laudabili vitae hominum, si remotâ misericordiâ discutias cam.
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But yet for the duties, some measure there is of sincere, and hearty performance. Bernard blasphemed not when he saide, Christ makes beleevers omnipotent.
But yet for the duties, Some measure there is of sincere, and hearty performance. Bernard blasphemed not when he said, christ makes believers omnipotent.
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There is nothing (saith he) wherein the omnipotency of the word more shines, then in this; There is nothing (Says he) wherein the omnipotency of the word more shines, then in this;
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that he makes after a sort omnipotent, all that trust in him. All things are possible to a beleever.that he makes After a sort omnipotent, all that trust in him. All things Are possible to a believer.
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An non omnipotens cui omnia possibilia? Surely so is every beleeving new borne christian, in his kinde, omnipotent:an non omnipotens cui omnia possibilia? Surely so is every believing new born christian, in his kind, omnipotent:
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not as God, with a trāscendent power beseeming the deity; but with all sufficiency necessary to christianity. They can do all things.
not as God, with a transcendent power beseeming the deity; but with all sufficiency necessary to christianity. They can do all things.
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Now brethren, if I had leaue, a little largely to apply this vniversality;
Now brothers, if I had leave, a little largely to apply this universality;
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me thinks it would not be hard by it to discover the hypocrisie of many, pretending vnion and communion with Christ.
me thinks it would not be hard by it to discover the hypocrisy of many, pretending Union and communion with christ.
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Shibboleth never descryed so many Ephraimites, as this woulde hypocrites in the Church of God. Shibboleth never descried so many Ephraimites, as this would Hypocrites in the Church of God.
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Phauorinus in Gellius, seeing a nice mother willing to share her motherly offices betwixt her selfe and her nurse, thus angerly cries out; Phavorinus in Gellius, seeing a Nicaenae mother willing to share her motherly Offices betwixt her self and her nurse, thus angrily cries out;
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Quod nam inquit, est hoc contra naturam imperfectum & dimidiatum matrum genus? What a halfe kinde of mothers against nature is this;Quod nam inquit, est hoc contra naturam imperfectum & dimidiatum matrum genus? What a half kind of mother's against nature is this;
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that brings forth, and forthwith casts frō her the birth of her owne wombe? Such a dimidiatum Christianorum genus, a halfe kinde of Christians, ye shal every where see;
that brings forth, and forthwith Cast from her the birth of her own womb? Such a dimidiatum Christians genus, a half kind of Christians, you shall every where see;
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cut of shorter in their practise, then ever were the garmentes of Davids servantes by Hanun. Agrippa, as now the rate of christians goes, nere worthy a prime place in the Church of God;
Cut of shorter in their practice, then ever were the garments of Davids Servants by Hanun. Agrippa, as now the rate of Christians Goes, never worthy a prime place in the Church of God;
vvb pp-f jc p-acp po32 n1, cs av vbdr dt n2 pp-f npg1 n2 p-acp np1. np1, c-acp av dt n1 pp-f njpg2 vvz, av-j j dt j-jn n1 p-acp dt n1 pp-f np1;
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and Herods many things might iustly require a preachers connivence at his incest with Herodias. But yet by Paules rule, neither better then hypocrits.
and Herods many things might justly require a Preachers connivance At his Incest with Herodias. But yet by Paul's Rule, neither better then Hypocrites.
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Naaman in one thing would be borne withall. And howsoever the Prophet speake peace vnto him, vpon hypothesis of his contrarie purpose: yet S. Iames is resolute; Naaman in one thing would be born withal. And howsoever the Prophet speak peace unto him, upon hypothesis of his contrary purpose: yet S. James is resolute;
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that the willing bearing with our selues in one thing, argues a meere nullitie of sincere obedience.
that the willing bearing with our selves in one thing, argues a mere nullity of sincere Obedience.
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And what availes it, my brethren, whether covetousnes or prodigality, prophanenesse or hypocrisie raigne in vs? whether on the right hand; or on the left; by overgoig, or vndergoing;
And what avails it, my brothers, whither covetousness or prodigality, profaneness or hypocrisy Reign in us? whither on the right hand; or on the left; by overgoig, or undergoing;
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we be deprived of salvatiō? There are many by-pathes misleading a christian: but they meere all in one terme;
we be deprived of salvation? There Are many bypaths misleading a christian: but they mere all in one term;
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the issues of them all are the issues of death.
the issues of them all Are the issues of death.
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What profits it to fly precisenes, and incurre profanenes? As if a man fled from a Lyon and a Beare met him,
What profits it to fly preciseness, and incur profaneness? As if a man fled from a lion and a Bear met him,
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as the Prophet speakes in another case.
as the Prophet speaks in Another case.
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Yea this let me more say, could we go as farre in sincere practise, as the young man in the gospell went in prowde profession;
Yea this let me more say, could we go as Far in sincere practice, as the young man in the gospel went in proved profession;
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All these things haue I done, from my youth vp; and yet one thing wāting: those other things should no whit availe vs. Grace breeds no monsters: All these things have I done, from my youth up; and yet one thing wanting: those other things should no whit avail us Grace breeds no monsters:
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as it is not redundant in superfluities, so neither defectiue in necessarijs. You are behinde in no gift;
as it is not redundant in superfluities, so neither defective in necessarijs. You Are behind in no gift;
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it is the generall description of every truely renued christian. Wee haue many amongst vs in pretence new creatures:
it is the general description of every truly renewed christian. we have many among us in pretence new creatures:
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and yet well weighed, but monsters of new men. The good heart goes farre, when the whole outwarde man is vnreformed.
and yet well weighed, but monsters of new men. The good heart Goes Far, when the Whole outward man is unreformed.
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I know it is true of the heart even in this second generation, it is primum vivens: but yet I could never finde a cleere fountaine,
I know it is true of the heart even in this second generation, it is primum Living: but yet I could never find a clear fountain,
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but the streames were also in some measure purged.
but the streams were also in Some measure purged.
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Can a foūtaine? saith S. Iames; and can a good mā out of the good treasure of his good hart, Can a fountain? Says S. James; and can a good man out of the good treasure of his good heart,
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but bring forth good things? The waters of Bethel were naught & vnholesome; & the groūd by them made barren.
but bring forth good things? The waters of Bethel were nought & unwholesome; & the ground by them made barren.
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What marvel? whilst the springs were filthy. But when Elisha had cast his salt into the springs;
What marvel? while the springs were filthy. But when Elisha had cast his salt into the springs;
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Thus saith the Lord, I haue healed the waters, Death shall no more come therof, nor barrennes to the ground. Thus Says the Lord, I have healed the waters, Death shall no more come thereof, nor Barrenness to the ground.
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The heart vnsanctified, is no better then a sinke of vncleanenes, alwaies foaming out shame and filthines.
The heart unsanctified, is no better then a sink of Uncleanness, always foaming out shame and filthiness.
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But when once the Lord hath seasoned the heart with grace, the streames that thence flow, are health and holines.
But when once the Lord hath seasoned the heart with grace, the streams that thence flow, Are health and holiness.
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Whē the heart is sprinkled from an evill conscience, the body is also washed with pure water. When the heart is sprinkled from an evil conscience, the body is also washed with pure water.
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And how many? alas, how many, bare tonguy Christians? Linguists only, in religion? Be warmed, be filled, is all their charity;
And how many? alas, how many, bore tonguy Christians? Linguists only, in Religion? Be warmed, be filled, is all their charity;
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a little of the language of Canaan, all their sanctity. He is a monster in nature, that is bigger tongued then handed.
a little of the language of Canaan, all their sanctity. He is a monster in nature, that is bigger tongued then handed.
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And they are monsters in grace, whose tongues swel with prowd boastings of holinesse; and their right hands are right hands of iniquity. Beloved, heare Peters exhortation:
And they Are monsters in grace, whose tongues swell with proud boastings of holiness; and their right hands Are right hands of iniquity. beloved, hear Peter's exhortation:
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Ioine to faith vertue, to vertue knowledge, to knowledge tēperance; &c: Virtutes christianae are Copulativae; and so linked in amity each to other; Join to faith virtue, to virtue knowledge, to knowledge temperance; etc.: Virtues Christian Are Copulativae; and so linked in amity each to other;
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that as Nami speaks to Ruth; where thou goest, I go; where thou dwellest, I dwell; nothing but death can sever.
that as Nami speaks to Ruth; where thou goest, I go; where thou dwellest, I dwell; nothing but death can sever.
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So where one dwels, al dwell; where one is wanting, no one is obtained. Passe we vnto the third member; the fountaine of the blessing.
So where one dwells, all dwell; where one is wanting, no one is obtained. Pass we unto the third member; the fountain of the blessing.
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I can do all things through Christ, &c. These are magnifica that Paule speakes of himselfe;I can do all things through christ, etc. These Are Magnifica that Paul speaks of himself;
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and such speeches as these of himselfe, made Porphyrie charge him with the crime of boasting.
and such Speeches as these of himself, made Porphyry charge him with the crime of boasting.
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But yet this shall ever be noted as the nature of thankfulnesse; It is willing to draw out received benefits to the vtmost extent;
But yet this shall ever be noted as the nature of thankfulness; It is willing to draw out received benefits to the utmost extent;
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but still with reference to the praise of the bestower. I can do all things, but the fountaine of this power is Christ. So els where;
but still with Referente to the praise of the bestower. I can do all things, but the fountain of this power is christ. So Else where;
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I haue laboured more then all: yet not I, but grace which is with me. I have laboured more then all: yet not I, but grace which is with me.
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And what if we say with Bernard, we are not only operis ministri per effectum, but operantis quodammodo socij per consensum.
And what if we say with Bernard, we Are not only operis ministri per effectum, but operantis quodammodo socij per consensum.
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If this be withal acknowledged, that God Communicates the worke vnto vs, and that will and worke proceed from him.
If this be withal acknowledged, that God Communicates the work unto us, and that will and work proceed from him.
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Pelagius in Austins old age, set this heresy on foot; Pelagius in Austins old age, Set this heresy on foot;
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that man in nature, as now borne of Adam, hath power of himselfe, to keepe all the Commandements.
that man in nature, as now born of Adam, hath power of himself, to keep all the commandments.
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From him it should seeme the Greekes tooke their NONLATINALPHABET, and that naturall NONLATINALPHABET, selfe abilitie and sufficiency, which they dreamed to be in nature,
From him it should seem the Greeks took their, and that natural, self ability and sufficiency, which they dreamed to be in nature,
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even to things supernaturall, as beliefe and repentance. My purpose is not to run out into the large discussing of that controversie;
even to things supernatural, as belief and Repentance. My purpose is not to run out into the large discussing of that controversy;
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this only, it will not be amisse to shew, how farre natures strength reacheth in moralities,
this only, it will not be amiss to show, how Far nature's strength reaches in moralities,
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and to what it extends not. This then I thinke may be granted to Pelagius, without any preiudice of truth.
and to what it extends not. This then I think may be granted to Pelagius, without any prejudice of truth.
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That naturall mē haue some kind of command over the locomotiue facultie;
That natural men have Some kind of command over the locomotiue faculty;
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and may doe the externall workes of piety towards God, and iustice to men, without any more then the generall influence of providence,
and may do the external works of piety towards God, and Justice to men, without any more then the general influence of providence,
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or the common worke of Gods spirit, which is vouchsafed to hypocrits in the Church, yea to some heathen out of it.
or the Common work of God's Spirit, which is vouchsafed to Hypocrites in the Church, yea to Some heathen out of it.
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The Gētiles by nature.i. by instinct, direction, power of nature, doe the things of the law. I say not all things;
The Gētiles by nature i by instinct, direction, power of nature, do the things of the law. I say not all things;
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I say not any thing in the right manner. Yet Seneca spake much, if performance were answerable:
I say not any thing in the right manner. Yet Senecca spoke much, if performance were answerable:
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Si scirem Deos ignoscituros, homines ignoraturos: tamen propter peccati turpitudinem peccare dedignarer: Were J sure of pardō fom God, and concealement from men;Si scirem Gods ignoscituros, homines ignoraturos: tamen propter peccati turpitudinem Peccare dedignarer: Were J sure of pardon From God, and concealment from men;
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yet for the turpitude sin hath in it, I would scorne to commit it. Magna sunt haec in homine Philosopho:
yet for the turpitude since hath in it, I would scorn to commit it. Magna sunt haec in homine Philosopher:
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and a saying as neere as any to christian sinceritie.
and a saying as near as any to christian sincerity.
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But yet if this be true, that principium & finis denominant actionem, the motiue and ende denominate the action: nature will never reach; I say not;
But yet if this be true, that principium & finis denominant actionem, the motive and end denominate the actium: nature will never reach; I say not;
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to do al things, but not to doe any thing morally good, or acceptable to God.
to do all things, but not to do any thing morally good, or acceptable to God.
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The principles of moral actions, that they may be acceptable according to the law, are two; Loue, and Dutie. Loue inclining the affections; Duty pressing the conscience.
The principles of moral actions, that they may be acceptable according to the law, Are two; Love, and Duty. Love inclining the affections; Duty pressing the conscience.
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And how of loue to God we should do duties, that haue not had Gods loue shed abroad in our hearts, I know not:
And how of love to God we should do duties, that have not had God's love shed abroad in our hearts, I know not:
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seeing Iohn saith, wee loue him because he loved vs first. And who ever could finde a naturall man so rectifyed;
seeing John Says, we love him Because he loved us First. And who ever could find a natural man so rectified;
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as that he performed his religious or civil offices, for conscience of God? The end is Gods glory.
as that he performed his religious or civil Offices, for conscience of God? The end is God's glory.
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And if ever heathen or vnsanctified men come thus farre, to such intention, Pelagius shall soone be acknowledged a teacher of truth.
And if ever heathen or unsanctified men come thus Far, to such intention, Pelagius shall soon be acknowledged a teacher of truth.
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Dulce & decorum, honestum and honorificum; vaine glory and eternitie of fame; these were motiues heathenish. Dulce & decorum, Honesty and Honorificum; vain glory and eternity of fame; these were motives Heathenish.
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But for Gods glory, who so findes in nature a desire to advance it;
But for God's glory, who so finds in nature a desire to advance it;
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findes more then the Lord himselfe coulde finde in his most strict surview of man in his naturals:
finds more then the Lord himself could find in his most strict surview of man in his naturals:
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There is none that vnderstandeth, none that seeketh after God. There is none that understandeth, none that seeks After God.
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And what lacke Papists of Pelagianisme; that allow to nature a power dispositiue, and ability to prepare it selfe to regeneration? The Apostle, that in nature went as farre as any;
And what lack Papists of Pelagianism; that allow to nature a power dispositive, and ability to prepare it self to regeneration? The Apostle, that in nature went as Far as any;
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yet acknowledgeth all his power to proceed from Christ. And our Saviour himselfe, Without me yee can doe nothing;
yet acknowledgeth all his power to proceed from christ. And our Saviour himself, Without me ye can do nothing;
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no, saith the Apostle, not thinke a good thought. And howsoever it bee true, Gods children haue power to practise:
no, Says the Apostle, not think a good Thought. And howsoever it be true, God's children have power to practise:
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yet is the fountaine of all power Christ Iesus.
yet is the fountain of all power christ Iesus.
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On him first rested the spirit of strength, and of his fulnesse wee all receaue grace for grace;
On him First rested the Spirit of strength, and of his fullness we all receive grace for grace;
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grace be it what it will bee; according to the measure of the donation of Christ.
grace be it what it will be; according to the measure of the donation of christ.
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Now brethren beloved & longed for, what remains for vs:
Now brothers Beloved & longed for, what remains for us:
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but to take the cup of Salvation, and giue thankes vnto the Lord? It is all the recompence the Lord expects from vs,
but to take the cup of Salvation, and give thanks unto the Lord? It is all the recompense the Lord expects from us,
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for all the blessings he hath bestowed on vs. It may be, we can say, some of vs, that the bloody fluxe of naturall corruption is stopped in vs;
for all the blessings he hath bestowed on us It may be, we can say, Some of us, that the bloody flux of natural corruption is stopped in us;
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we shall be vnthakfull, if we acknowledge not the vertue to haue come from Christ. It may be, wee can say our lips are purged;
we shall be vnthakfull, if we acknowledge not the virtue to have come from christ. It may be, we can say our lips Are purged;
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that we can now speake to the praise of the Lord: but Isai would acknowledge that the coale came from this Altar.
that we can now speak to the praise of the Lord: but Isaiah would acknowledge that the coal Come from this Altar.
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It may be that we haue receaved a tongue of the learned but can we forget that the Lord hath given it? It may be a spirit and power in prayer:
It may be that we have received a tongue of the learned but can we forget that the Lord hath given it? It may be a Spirit and power in prayer:
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but shall we not remember, that it is the spirit that helpes our infirmities? Yea go over all the good things thou inioyost, thou shalt be forced to acknowledge Christ for the fountaine.
but shall we not Remember, that it is the Spirit that helps our infirmities? Yea go over all the good things thou inioyost, thou shalt be forced to acknowledge christ for the fountain.
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And why may I not againe inferre;
And why may I not again infer;
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that seeing our rivers flowe all from this sea, they should thether return, as tributaries, whence they first proceeded? my meaning is, the guifts we haue receaved frō Christ, we should vse all to the honour of him from whome we haue receaved them.
that seeing our Rivers flow all from this sea, they should thither return, as tributaries, whence they First proceeded? my meaning is, the Gifts we have received from christ, we should use all to the honour of him from whom we have received them.
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It is good in Christianity, in some sense, to circulate:
It is good in Christianity, in Some sense, to circulate:
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and if in the vse of our guifts receaved, we could make our whole life a circle, to close in the point whence it began, the motion were heavenly. This doe then.
and if in the use of our Gifts received, we could make our Whole life a circle, to close in the point whence it began, the motion were heavenly. This do then.
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Marshall vp your graces that you haue receaved:
Marshall up your graces that you have received:
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set them as the Cherubims on the mercy seat, each facing another, all with their faces turned to Christ.
Set them as the Cherubims on the mercy seat, each facing Another, all with their faces turned to christ.
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Zeale and knowledge, faith and charity, let each looke to other:Zeal and knowledge, faith and charity, let each look to other:
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knowledge, to direct zeale; zeale, to vse knowledge to the glory of him, that hath enlightned our eies to see,knowledge, to Direct zeal; zeal, to use knowledge to the glory of him, that hath enlightened our eyes to see,
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and enflamed our hearts to loue him in truth. The last member remaines: the supply of the blessing in the description of Christ by his effect; Christ which strengthneth.
and inflamed our hearts to love him in truth. The last member remains: the supply of the blessing in the description of christ by his Effect; christ which strengtheneth.
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Christ strengthneth two waies: 1. by infusing habituall strength;
christ strengtheneth two ways: 1. by infusing habitual strength;
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I meane, by giving the habits of graces whereby we are fitted to do all things required of vs to salvation,
I mean, by giving the habits of graces whereby we Are fitted to do all things required of us to salvation,
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as faith, patience, charity &c. 2, by giving vse of these gifts, when occasion requireth. Both are here implyed;
as faith, patience, charity etc. 2, by giving use of these Gifts, when occasion requires. Both Are Here employed;
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but this latter rather to be insisted on. Whence obserue two things: 1. the necessity; 2. the certainety of Christs assistence in practise of christian duties. Necessity, even after grace received.
but this latter rather to be insisted on. Whence observe two things: 1. the necessity; 2. the certainty of Christ assistance in practice of christian duties. Necessity, even After grace received.
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So that when a man is indued with habituall faculties:
So that when a man is endued with habitual faculties:
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yet is not he enabled for any actuall performance without speciall assistence of Christ by his spirit. See Ioh. 15.5. Phi. 2.13. the places are known.
yet is not he enabled for any actual performance without special assistance of christ by his Spirit. See John 15.5. Phi. 2.13. the places Are known.
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No one act of faith, patience, charity, &c. but hath neede of Christs speciall assistence for right performāce.
No one act of faith, patience, charity, etc. but hath need of Christ special assistance for right performance.
uh-dx crd n1 pp-f n1, n1, n1, av cc-acp vhz n1 pp-f npg1 j n1 p-acp j-jn n1.
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Titus had received the habit of loue:Titus had received the habit of love:
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yet thanks be to God (saith the Apostle) that hath put into the heart of Titus this care for you.
yet thanks be to God (Says the Apostle) that hath put into the heart of Titus this care for you.
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Augustine speaks excellently to this purpose:Augustine speaks excellently to this purpose:
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sine illo vel operante vt velimus, vel cooperante cum volumus, ad bona pietatis opera nihil valemus. sine illo vel operante vt Velimus, vel cooperante cum volumus, ad Bona pietatis opera nihil valemus.
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
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The altar of the sanctuary, at the base, had Lyons of brasse for supporters;
The altar of the sanctuary, At the base, had Lyons of brass for supporters;
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It may be, as types of Christ, the Lyon of the tribe of Iudah, supporting vs in every particular action of worship acceptable to God.
It may be, as types of christ, the lion of the tribe of Iudah, supporting us in every particular actium of worship acceptable to God.
pn31 vmb vbi, c-acp n2 pp-f np1, dt n1 pp-f dt n1 pp-f np1, vvg pno12 p-acp d j n1 pp-f n1 j p-acp np1.
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The church is described comming out of the wildernes of this world, leaning on her beloved. Bernard is alwaies elegant; not alwaies apt:
The Church is described coming out of the Wilderness of this world, leaning on her Beloved. Bernard is always elegant; not always apt:
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in this glosse, me thinks, aptnes and elegancie haue met togither; Frustra nititur si non innitur.
in this gloss, me thinks, aptness and elegancy have met together; Frustra Nititur si non innitur.
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It is vaine to attempt one step without this staffe to leane on. Peters lamentable experience is evidence enough;
It is vain to attempt one step without this staff to lean on. Peter's lamentable experience is evidence enough;
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presuming but a litle of himselfe, we know how fowly he fell.
presuming but a little of himself, we know how foully he fell.
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There is an heresie about providence, that God indeed giues to every creature the first power and ability of moving;
There is an heresy about providence, that God indeed gives to every creature the First power and ability of moving;
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but after that once given, affords no more but generall influence, for vsing the faculties received.
but After that once given, affords no more but general influence, for using the faculties received.
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The Lord confutes it in Ieroboam; stretching out his hand to smite the Prophet, but not able to pull it in.
The Lord confutes it in Jeroboam; stretching out his hand to smite the Prophet, but not able to pull it in.
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Not much vnlike is that heresie about the grace of God:
Not much unlike is that heresy about the grace of God:
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that God indeed prevēts with grace, but needs not supply vs with grace subsequent for actuall performances.
that God indeed prevents with grace, but needs not supply us with grace subsequent for actual performances.
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Would God our own dayly wofull experiences were not too plentifull confutation of this errour.
Would God our own daily woeful experiences were not too plentiful confutation of this error.
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Alas how often finde we it true, That we would doe good, but evill is so present with vs, that we are not able to performe it? How many holy purposes faile of execution, through Gods iust withholding his assisting grace for our pride and vnthankfulnes?
Alas how often find we it true, That we would do good, but evil is so present with us, that we Are not able to perform it? How many holy Purposes fail of execution, through God's just withholding his assisting grace for our pride and unthankfulness?
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Whiles Moses was praying in the mount, at Iosuah his great battell with the Amalekites, his hands grew feeble,
While Moses was praying in the mount, At Joshua his great battle with the Amalekites, his hands grew feeble,
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and Aaron and Hur were faine to support them.
and Aaron and Hur were feign to support them.
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Beloved, not Aaron and Hur, but Christ himselfe must support vs, if in any action we desire performance.
beloved, not Aaron and Hur, but christ himself must support us, if in any actium we desire performance.
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This do thē, whether thou read, or heare, or pray, or practise, à Christo principium: pray Christ to strengthen, and giue ability for performance.
This do them, whither thou read, or hear, or pray, or practise, à Christ principium: pray christ to strengthen, and give ability for performance.
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That which remaines, I contract into this short compendium: We haue heard the necessity;
That which remains, I contract into this short compendium: We have herd the necessity;
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see we now the certainty of Christs assistēce, in every necessary duty of christianity, our indeavours being adioined. Christ which strengtheneth;
see we now the certainty of Christ assistance, in every necessary duty of christianity, our endeavours being adjoined. christ which strengtheneth;
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so certain is assistence where a christian indeavours.
so certain is assistance where a christian endeavours.
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And let it be our incouragement in all necessary duties, how difficult so ever they seem to vs. It is the fault of many to forbeare indeavours, thorough despaire of performance.
And let it be our encouragement in all necessary duties, how difficult so ever they seem to us It is the fault of many to forbear endeavours, through despair of performance.
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And, as the sluggard in Salomon, we are ever in christianity fancying difficulties, a great deale more then the duties containe.
And, as the sluggard in Solomon, we Are ever in christianity fancying difficulties, a great deal more then the duties contain.
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A Lyon is in the way, &c. It is a sweet epithet here given to Christ:A lion is in the Way, etc. It is a sweet epithet Here given to christ:
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he is strong in himselfe, and giues strength to vs; my grace is sufficient for thee, and my power is made perfect in weaknes.
he is strong in himself, and gives strength to us; my grace is sufficient for thee, and my power is made perfect in weakness.
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What he commands as necessary to salvation, he enables in acceptable measure to performe by his gracious assistence.
What he commands as necessary to salvation, he enables in acceptable measure to perform by his gracious assistance.
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I conclude all with that saying of Moses to the Isralites.
I conclude all with that saying of Moses to the Israelites.
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When he saw them dismaid with the sight of the Aegiptian host, pressing so hard after to destroy them;
When he saw them dismayed with the sighed of the Egyptian host, pressing so hard After to destroy them;
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Feare not (faith Moses ) stand still, and yee shall see the salvation of the Lord. fear not (faith Moses) stand still, and ye shall see the salvation of the Lord.
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So say I vnto you beloved, whereas you shall see the huge host of your rebellious corruptions, threatning your overthrow and vtter destruction; yet despaire not of victory:
So say I unto you Beloved, whereas you shall see the huge host of your rebellious corruptions, threatening your overthrow and utter destruction; yet despair not of victory:
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Feare not, stand still, be of good Courage; yee shall see the great salvation of the Lord. None of them so strong; fear not, stand still, be of good Courage; ye shall see the great salvation of the Lord. None of them so strong;
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but by resistance, thou shalt be enabled to overcome: No duty so difficult; but Christ shall enable thee, in acceptable measure, to performe. FINIS.
but by resistance, thou shalt be enabled to overcome: No duty so difficult; but christ shall enable thee, in acceptable measure, to perform. FINIS.
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