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AN EXPOSITION OF THE THIRD Chapter of the Epistle of St. Paul to the Philippians. PHILIP. 3.1.
an EXPOSITION OF THE THIRD Chapter of the Epistle of Saint Paul to the Philippians. PHILIP. 3.1.
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Finally my Brethren, rejoyce in the Lord. THIS Chapter containes a general Exhortation to severall duties:
Finally my Brothers, rejoice in the Lord. THIS Chapter contains a general Exhortation to several duties:
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In this Verse you have the manner of doing them, all must bee done in rejoycing.
In this Verse you have the manner of doing them, all must be done in rejoicing.
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From thence he proceeds to backe other particular Exhortations, with reasons and examples of himselfe, which we will speake of particularly when we come at them.
From thence he proceeds to back other particular Exhortations, with Reasons and Examples of himself, which we will speak of particularly when we come At them.
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Now in this Verse I wil speake first of the Compellation, Brethren : then of the Exhortation, Rejoyce: and lastly of the Limitation, In the Lord.
Now in this Verse I will speak First of the Compellation, Brothers: then of the Exhortation, Rejoice: and lastly of the Limitation, In the Lord.
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[ Brethren. ] By this loving Compellation hee labours to enter into their hearts and affections; [ Brothers. ] By this loving Compellation he labours to enter into their hearts and affections;
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well knowing, That exhortations are of the more force, being directed to those that are perswaded of the good affection of the speaker.
well knowing, That exhortations Are of the more force, being directed to those that Are persuaded of the good affection of the speaker.
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If exhortation comes from the pride of a man, the pride of man in the hearers will beat it back, and give no entertainment thereunto.
If exhortation comes from the pride of a man, the pride of man in the hearers will beatrice it back, and give no entertainment thereunto.
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But why are Christians Brethren? First, they have the same beginning of life from the same Father:
But why Are Christians Brothers? First, they have the same beginning of life from the same Father:
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as also they have the same common Brother, that is, Christ. They have the same wombe, the Church;
as also they have the same Common Brother, that is, christ. They have the same womb, the Church;
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the same food, the Word of God. They have the same promises: they are all heires, all borne to an Inheritance.
the same food, the Word of God. They have the same promises: they Are all Heirs, all born to an Inheritance.
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Furthermore, the word Brother is a word of equality and of dignitiy:
Furthermore, the word Brother is a word of equality and of dignitiy:
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of equality, though in personall Callings one is superior to other, yet this takes not away the common Brotherhood.
of equality, though in personal Callings one is superior to other, yet this Takes not away the Common Brotherhood.
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This should fill up the vallies of mens hearts dejected here, in regard of their meane estates;
This should fill up the valleys of men's hearts dejected Here, in regard of their mean estates;
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as also pull downe the mountaines of the proud hearts of men, lifted up through these outward things.
as also pull down the Mountains of the proud hearts of men, lifted up through these outward things.
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Kings must not lift up themselves in disdaine of others, because all these personall respects end in death, we carry them not to Heaven;
Kings must not lift up themselves in disdain of Others, Because all these personal respects end in death, we carry them not to Heaven;
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and in those respects that we agree in here, as in Grace and Goodnesse, we shall continue united for ever.
and in those respects that we agree in Here, as in Grace and goodness, we shall continue united for ever.
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And yet must we honour such as are in eminencie, and acknowledge them as men worthy of all respect,
And yet must we honour such as Are in eminency, and acknowledge them as men worthy of all respect,
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and give them dignity according to their places.
and give them dignity according to their places.
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But further, this is a name of Dignitie, it argues that we are not basely borne, that we are sonnes of God, and heires of Heaven:
But further, this is a name of Dignity, it argues that we Are not basely born, that we Are Sons of God, and Heirs of Heaven:
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Christ after his resurrection, the first terme he gives his Disciples, tell my Brethren (saith he) I go to my Father and their Father.
christ After his resurrection, the First term he gives his Disciples, tell my Brothers (Says he) I go to my Father and their Father.
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This word is also a word of love, and therewith the Apostle insinuates the affections of the Philippians.
This word is also a word of love, and therewith the Apostle insinuates the affections of the Philippians.
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Examine therefore thy affections towards the sonnes of God. If we love and respect them as our own Brethren, good is our estate:
Examine Therefore thy affections towards the Sons of God. If we love and respect them as our own Brothers, good is our estate:
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if we hate them, our estate cannot be good.
if we hate them, our estate cannot be good.
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And in the second place, Let not this word be appropriated to some, and not to others, which are notwithstanding of the same number.
And in the second place, Let not this word be appropriated to Some, and not to Others, which Are notwithstanding of the same number.
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For one brother cannot make another no brother: for it is one and the same Father that makes Brethren.
For one brother cannot make Another no brother: for it is one and the same Father that makes Brothers.
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So long therefore as thou seest any thing of Christ in any, breake not off thy affection,
So long Therefore as thou See any thing of christ in any, break not off thy affection,
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and disdaine not the name of brother to such: for where the spirit is, it workes in us a resemblance of God;
and disdain not the name of brother to such: for where the Spirit is, it works in us a resemblance of God;
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and where it stamps his Image, it makes them Brethren.
and where it stamps his Image, it makes them Brothers.
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[ Rejoyce. ] It is not only an affection, but a dutie that we are injoyned. Wherein first observe,
[ Rejoice. ] It is not only an affection, but a duty that we Are enjoined. Wherein First observe,
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It is a Christians dutie to rejoyce. It is commanded here:
It is a Christians duty to rejoice. It is commanded Here:
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Ministers are injoyned to speak comfort to such, Isa. 40. Comfort yee, Comfort yee my people;
Ministers Are enjoined to speak Comfort to such, Isaiah 40. Comfort ye, Comfort ye my people;
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and Christ came to binde up the broken in heart, and the Ministers sent to shew men their unrighteousnesse. Iob. 33.23. The spirit that is in such is the spirit of joy:
and christ Come to bind up the broken in heart, and the Ministers sent to show men their unrighteousness. Job 33.23. The Spirit that is in such is the Spirit of joy:
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and therefore joy is reckoned as a fruit of the spirit Gal. 5.22.
and Therefore joy is reckoned as a fruit of the Spirit Gal. 5.22.
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And why should not Christians rejoyce? they are free from the spirituall Egypt, from greatest miseries.
And why should not Christians rejoice? they Are free from the spiritual Egypt, from greatest misery's.
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Nay why should not we sing as the Israelites did after their deliverance? our enemies,
Nay why should not we sing as the Israelites did After their deliverance? our enemies,
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and deliverance, is farre greater than theirs. And we have the greatest prerogatives ;
and deliverance, is Far greater than theirs. And we have the greatest prerogatives;
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we have here an assured hope of eternall perfect happinesse hereafter, we have peace with God. Rom. 5.1.
we have Here an assured hope of Eternal perfect happiness hereafter, we have peace with God. Rom. 5.1.
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We have free accesse in all our wants to the throne of grace, and wee have a God ready to heare all our prayers, and to helpe us;
We have free access in all our Wants to the throne of grace, and we have a God ready to hear all our Prayers, and to help us;
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we have many gift, already received, Christ is already given us, we are in a state of regeneration;
we have many gift, already received, christ is already given us, we Are in a state of regeneration;
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and for the time to come, wee have promises from God, the God of truth, that nothing shall separate us from Christ:
and for the time to come, we have promises from God, the God of truth, that nothing shall separate us from christ:
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surely these are great causes of joy in us:
surely these Are great Causes of joy in us:
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and having such things as these, wee dishonour them, the giver of them, and our selves,
and having such things as these, we dishonour them, the giver of them, and our selves,
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and our profession, if we rejoyce not in them. In the second place observe, That it belongs only to Christians to rejoyce.
and our profession, if we rejoice not in them. In the second place observe, That it belongs only to Christians to rejoice.
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Others have neither cause of joy, nor commandement to rejoyce:
Others have neither cause of joy, nor Commandment to rejoice:
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the Ministers and Prophets are bidden to bid such howle and lament, to shew them their miserable estate.
the Ministers and prophets Are bidden to bid such howl and lament, to show them their miserable estate.
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And indeed what ground can a condemned person have of joy? for the wicked, till they have remission of sins, they are in a damned estate,
And indeed what ground can a condemned person have of joy? for the wicked, till they have remission of Sins, they Are in a damned estate,
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and though they will snatch this to themselves, and say that they are sure to be saved,
and though they will snatch this to themselves, and say that they Are sure to be saved,
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yet is salvation not their portion. They joy indeed, but it is in sinne; in seeing, or doing evill to others.
yet is salvation not their portion. They joy indeed, but it is in sin; in seeing, or doing evil to Others.
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Or if sometimes they joy in the Gospell, (for a wicked man may doe so) it is but a forced joy:
Or if sometime they joy in the Gospel, (for a wicked man may do so) it is but a forced joy:
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and much like hot waters to a cold fit of an Ague, it brings heate, and expulses cold for the present, but it burnes them after.
and much like hight waters to a cold fit of an Ague, it brings heat, and expulses cold for the present, but it burns them After.
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So this joy seemes to comfort them now, but when triall comes it failes him, and makes him more disconsolate to see himselfe thus beguiled.
So this joy seems to Comfort them now, but when trial comes it fails him, and makes him more disconsolate to see himself thus beguiled.
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Fitter it were for such to bee first humbled, and brought to the sight of their estate,
Fitter it were for such to be First humbled, and brought to the sighed of their estate,
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than to administer comfort to them, to speake peace where none belongs is to undoe men.
than to administer Comfort to them, to speak peace where none belongs is to undo men.
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It is the broken that must be healed, and the wearie that must come to Christ.
It is the broken that must be healed, and the weary that must come to christ.
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3 In the third place observe, The limitation of this joy; it must be in the Lord;
3 In the third place observe, The limitation of this joy; it must be in the Lord;
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That is, in Christ, who in the new Testament is often called Lord, and he is our Lord:
That is, in christ, who in the new Testament is often called Lord, and he is our Lord:
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First by gift, God hath given us all to Christ. Secondly, by Conquest, he hath gotten victory of Sathan. And thirdly by marriage.
First by gift, God hath given us all to christ. Secondly, by Conquest, he hath got victory of Sathan. And Thirdly by marriage.
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And therefore we may well call him Lord, and rejoyce in him, because he is our Lord:
And Therefore we may well call him Lord, and rejoice in him, Because he is our Lord:
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for by him we come to conquer all our enemies, by him wee have peace, Rom. 5. he makes us Kings and Priests, and brings us to heaven.
for by him we come to conquer all our enemies, by him we have peace, Rom. 5. he makes us Kings and Priests, and brings us to heaven.
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Now for the practise of this dutie of rejoycing in the Lord, that we may be incouraged, let us consider how it is a meanes not onely of adherence to God, but also of obedience to his Lawes.
Now for the practice of this duty of rejoicing in the Lord, that we may be encouraged, let us Consider how it is a means not only of adherence to God, but also of Obedience to his Laws.
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1 Ioy, if it bee sound, knits us firme to God, so as we rest contented in him as our only and sufficient joy, seeking for no other joy in any other thing.
1 Joy, if it be found, knits us firm to God, so as we rest contented in him as our only and sufficient joy, seeking for no other joy in any other thing.
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To us Christ is made all in all ;
To us christ is made all in all;
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That we should solace our selves in his fulnesse, which if we truely doe, we will count all other things as despised, assuring our selves, they cannot minister,
That we should solace our selves in his fullness, which if we truly do, we will count all other things as despised, assuring our selves, they cannot minister,
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or adde, any jote of sound comfort at all, and therefore will not indure any thought of mixture of other things with Christ, thereby to make him more sufficient and compleate for our joy to rest on. Obedience to his lawes :
or add, any Jote of found Comfort At all, and Therefore will not endure any Thought of mixture of other things with christ, thereby to make him more sufficient and complete for our joy to rest on. obedience to his laws:
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for joy stirres up chearfulnesse to every duty, and makes all duties acceptable to God and man:
for joy stirs up cheerfulness to every duty, and makes all duties acceptable to God and man:
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for the want hereof many are dead, and dull in good duties;
for the want hereof many Are dead, and dull in good duties;
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and where a large portion of this joy is, it will remove all lets and delayes to dutie.
and where a large portion of this joy is, it will remove all lets and delays to duty.
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It doth not only inable us to, but in dutie. Cain no doubt came cheerfully to a good duty, to sacrifice:
It does not only inable us to, but in duty. Cain no doubt Come cheerfully to a good duty, to sacrifice:
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but for want of this cheerfull, and joyfull spirit, what was his behaviour in the performance thereof? His countenance was cast downe :
but for want of this cheerful, and joyful Spirit, what was his behaviour in the performance thereof? His countenance was cast down:
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this God espies sodainly, and so hee doth in all our dull performances:
this God espies suddenly, and so he does in all our dull performances:
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for he looks things should be done cheerfully, and reason too, for he hath left us a treasure of excellent promises to incourage us.
for he looks things should be done cheerfully, and reason too, for he hath left us a treasure of excellent promises to encourage us.
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We see it in men, they love when a thing is done cheerfully, they know it betokens love in the partie that doth it:
We see it in men, they love when a thing is done cheerfully, they know it betokens love in the party that does it:
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and can we then thinke it strange that God requires it.
and can we then think it strange that God requires it.
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Againe, if we can fashion our selves to this dutie, God hath promised to increase our joy more abundantly:
Again, if we can fashion our selves to this duty, God hath promised to increase our joy more abundantly:
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And he performed it to Hezekiah, 2. Chron. 29. end. He will give delight as a reward to him that delighteth in his worke.
And he performed it to Hezekiah, 2. Chronicles 29. end. He will give delight as a reward to him that delights in his work.
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And therefore we ought to labour to bring our selves to this dutie; to the obtaining of which, observe these directions.
And Therefore we ought to labour to bring our selves to this duty; to the obtaining of which, observe these directions.
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First, consider, that joy comes from Faith.
First, Consider, that joy comes from Faith.
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For it is the sense of our reconciliation with Christ, that makes us rejoyce, Rom 5. and 1 Pet. 1.6.
For it is the sense of our reconciliation with christ, that makes us rejoice, Rom 5. and 1 Pet. 1.6.
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Now therefore whatsoever strengthens Faith, strengthens also our joy; and contrarily what weakens the one, must of necessitie weaken the other.
Now Therefore whatsoever strengthens Faith, strengthens also our joy; and contrarily what weakens the one, must of necessity weaken the other.
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Furthermore, joy comes from peace. Whatsoever therefore disturbs our peace, must needs disturbe our joy. Therefore Sathan to despoile us of our joy, he spoiles our faith through our sinnes,
Furthermore, joy comes from peace. Whatsoever Therefore disturbs our peace, must needs disturb our joy. Therefore Sathan to despoil us of our joy, he spoils our faith through our Sins,
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and by them he weakens our hope and our comfort.
and by them he weakens our hope and our Comfort.
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What is to be done then? Surely repaire to the fountaine of health, the well of joy, the Word of God, Isa. 12.3.
What is to be done then? Surely repair to the fountain of health, the well of joy, the Word of God, Isaiah 12.3.
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And from thence must we draw all our comfort.
And from thence must we draw all our Comfort.
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Use therefore the ordinances of God, but use them as in the Lord, in obedience to his commandement,
Use Therefore the ordinances of God, but use them as in the Lord, in Obedience to his Commandment,
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and expect the issue with patience. Many there are that use the meanes, but take no joy at all in them:
and expect the issue with patience. Many there Are that use the means, but take no joy At all in them:
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why? they doe it not as in obedience to Gods command, but they rest in the deed done,
why? they do it not as in Obedience to God's command, but they rest in the deed done,
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and they thinke God is bound to give them joy: God justly denies such that which they presume of. In the second place;
and they think God is bound to give them joy: God justly Denies such that which they presume of. In the second place;
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Pray that your joy may bee full. Pray that your joy may be full.
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See this in most of Davids Psalmes, at the first he complaines for the want of Gods presence of Gods wrath and anger,
See this in most of Davids Psalms, At the First he complains for the want of God's presence of God's wrath and anger,
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but comes off with a large portion of comfort ▪ Depart from me yee wicked,
but comes off with a large portion of Comfort ▪ Depart from me ye wicked,
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for the Lord hath heard my prayer, Psal. 6. In the use of all meanes therefore joyne prayer:for the Lord hath herd my prayer, Psalm 6. In the use of all means Therefore join prayer:
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pray for faith, for hope, and such graces as may bring joy.
pray for faith, for hope, and such graces as may bring joy.
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Though at first thou findest thy selfe to bee cold, to have little or no comfort at all,
Though At First thou Findest thy self to be cold, to have little or no Comfort At all,
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yet give not over, thou shalt at length find plentie thereof.
yet give not over, thou shalt At length find plenty thereof.
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Remember the woman of Canaan: at the first despised and called dogge, but what did her constancy gaine? A gracious answer, O woman, great is thy faith, bee it to thee as thou desirest. In the third place;
remember the woman of Canaan: At the First despised and called dog, but what did her constancy gain? A gracious answer, Oh woman, great is thy faith, be it to thee as thou Desirest. In the third place;
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Remember former times as David did, Psal. 77.6. hee was so oppressed, his sore ranne in the night, and ceased not, (as hee saith.) But then, I remembred the daies of old, &c. Consider thou also in thy deepest affliction, times were once when thou hadst the cleare, and comfortable light of Gods spirit present with thee: remember former times as David did, Psalm 77.6. he was so oppressed, his soar ran in the night, and ceased not, (as he Says.) But then, I remembered the days of old, etc. Consider thou also in thy Deepest affliction, times were once when thou Hadst the clear, and comfortable Light of God's Spirit present with thee:
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he will not leave thee, his nature is unchangeable, &c. In the fourth place:
he will not leave thee, his nature is unchangeable, etc. In the fourth place:
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Have societie with the Saints, and keepe company with those that are good, and as the two Disciples hearts did burne when they talkt with Christ;Have society with the Saints, and keep company with those that Are good, and as the two Disciples hearts did burn when they talked with christ;
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so verily thou shalt finde this heate of comfort, by little and little to increase:
so verily thou shalt find this heat of Comfort, by little and little to increase:
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For God blesses the communion of Saints, and such as are discerning Christians, can tell us more,
For God Blesses the communion of Saints, and such as Are discerning Christians, can tell us more,
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and opportunely bring things to mind which thou thy selfe remembrest not, and can informe our judgments when they are blinded with griefe and melancholly.
and opportunely bring things to mind which thou thy self Rememberest not, and can inform our Judgments when they Are blinded with grief and melancholy.
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Use therefore the company of the good, when thou findest doubts arise, and make thy griefs knowne to some wise and judicious Christian,
Use Therefore the company of the good, when thou Findest doubts arise, and make thy griefs known to Some wise and judicious Christian,
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for the divell is too strong for any one alone, hee will prevaile against thee, thou wilt be too weake too wrestle with him hand to hand.
for the Devil is too strong for any one alone, he will prevail against thee, thou wilt be too weak too wrestle with him hand to hand.
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It is no wonder therefore that Melancholy persons are so destitute of comfort. Q. It will be asked:
It is no wonder Therefore that Melancholy Persons Are so destitute of Comfort. Q. It will be asked:
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May we not rejoyce in friends societie, deliverance from dangers, and the like good things of this world? A. I answer yes:
May we not rejoice in Friends society, deliverance from dangers, and the like good things of this world? A. I answer yes:
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and yet joy in the Lord also, for when as whatsoever we have, we receive it as a token of Gods particular love to us in Christ who both gives us our daily bread, and the word of life;
and yet joy in the Lord also, for when as whatsoever we have, we receive it as a token of God's particular love to us in christ who both gives us our daily bred, and the word of life;
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comforts both heavenly and earthly, These outward things then, I say, doe strengthen the faith of a Christian,
comforts both heavenly and earthly, These outward things then, I say, do strengthen the faith of a Christian,
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and thereby our joy is strengthened: wherefore wee may thus joy in them, nay it is our duty to do it.
and thereby our joy is strengthened: Wherefore we may thus joy in them, nay it is our duty to do it.
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The wicked they indeed receive them, but onely as from Gods care of the generall good of the world, or race of mankinde:
The wicked they indeed receive them, but only as from God's care of the general good of the world, or raze of mankind:
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And therefore can take no joy truely from them as the child of God doth:
And Therefore can take no joy truly from them as the child of God does:
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who in the right use of them, first rejoyceth that he is the child of God,
who in the right use of them, First Rejoiceth that he is the child of God,
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and is reconciled to him in Christ, that Christ is his; and then that he having the field, hath also the pearle;
and is reconciled to him in christ, that christ is his; and then that he having the field, hath also the pearl;
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all blessings belonging to this life and a better are in Christ made his, and he so rejoyces in them,
all blessings belonging to this life and a better Are in christ made his, and he so rejoices in them,
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as he referres the comfort, and strength that he receiveth from them to the honour of God.
as he refers the Comfort, and strength that he receives from them to the honour of God.
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Gods children receiving good things from him, are threatned for not rejoycing in them, Deut. 28.47. in the 45. verse he saith:
God's children receiving good things from him, Are threatened for not rejoicing in them, Deuteronomy 28.47. in the 45. verse he Says:
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The curses shall be upon thee, for that thou servest not the Lord thy God, with joyfulnesse, The curses shall be upon thee, for that thou servest not the Lord thy God, with joyfulness,
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and gladnesse of heart, for the abundance of all things. And it is expresly commanded, Deut. 26.11.and gladness of heart, for the abundance of all things. And it is expressly commanded, Deuteronomy 26.11.
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Thou shalt rejoyce in everie good thing, which the Lord thy God hath given thee, and thine house. Thou shalt rejoice in every good thing, which the Lord thy God hath given thee, and thine house.
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Q. But it may be questioned.Q. But it may be questioned.
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Why (if this be true) are Gods children so disconsolate, none are so much troubled in conscience, as they?
Why (if this be true) Are God's children so disconsolate, none Are so much troubled in conscience, as they?
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I answer, Their sorrow proceeds not from their good estate, in that they are Christians, but from the want of the perfections to make them absolute Christians indeed. I answer, Their sorrow proceeds not from their good estate, in that they Are Christians, but from the want of the perfections to make them absolute Christians indeed.
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2 They either doe not know themselves, or if they doe, because they glorifie not God,
2 They either do not know themselves, or if they do, Because they Glorify not God,
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nor adorne their profession, God justly suffers his joy to be hid, by •iding the comfortable presence of his spirit.
nor adorn their profession, God justly suffers his joy to be hid, by •iding the comfortable presence of his Spirit.
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3 Gods childrens joy, though it be great, yet is not discerned of the world, it is a hidden joy:
3 God's Children's joy, though it be great, yet is not discerned of the world, it is a hidden joy:
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the feast is kept in the conscience, it is not seene of the world, which discernes all things carnally:
the feast is kept in the conscience, it is not seen of the world, which discerns all things carnally:
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carnall joy is alwayes outward, and easie to expresse.
carnal joy is always outward, and easy to express.
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4 While Gods children live here, they have ever a mixture of the two affections of joy,
4 While God's children live Here, they have ever a mixture of the two affections of joy,
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and griefe, to temper one another: for fulnesse of joy is onely in Heaven, this life will not indure perfect joy,
and grief, to temper one Another: for fullness of joy is only in Heaven, this life will not endure perfect joy,
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but ever when there is cause given of joy, we have something to humble us; and to keepe us from being exalted above measure.
but ever when there is cause given of joy, we have something to humble us; and to keep us from being exalted above measure.
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As Paul had some base temptation, which he cals the pricke of the flesh, who therefore bids us to feare and tremble, that we lose not the sense of Gods spirit, by the prevailing of our corruptions.
As Paul had Some base temptation, which he calls the prick of the Flesh, who Therefore bids us to Fear and tremble, that we loose not the sense of God's Spirit, by the prevailing of our corruptions.
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But it will be objected, that the Christian is fuller of sorrow than joy. To which
But it will be objected, that the Christian is fuller of sorrow than joy. To which
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I answer, it arises either from ignorance of the grounds of comfort, or from want of application of them.
I answer, it arises either from ignorance of the grounds of Comfort, or from want of application of them.
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When a man is a you•g Christian, newly begun, he knowes not, nor understands, what grounds he hath of joy;
When a man is a you•g Christian, newly begun, he knows not, nor understands, what grounds he hath of joy;
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they are as children, that know not their inheritance at the first, nor their fathers love:
they Are as children, that know not their inheritance At the First, nor their Father's love:
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especially if he correct them, they thinke he loves them not.
especially if he correct them, they think he loves them not.
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Even those that are growne Christians, faile too often in this, either by mis-applying the grounds, and mis-judging of their estate;
Even those that Are grown Christians, fail too often in this, either by misapplying the grounds, and Misjudging of their estate;
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or sometimes through the distemper of their body through melancholly.
or sometime through the distemper of their body through melancholy.
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These judge of Grace by the measure, when they should judge by the truth of it, be it never so little.
These judge of Grace by the measure, when they should judge by the truth of it, be it never so little.
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For it is not the measure, that is the evidence of the childe of God, but truth of grace.
For it is not the measure, that is the evidence of the child of God, but truth of grace.
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For there are degrees of grace, in some more, in some lesse, and in one more in one time, than in another.
For there Are Degrees of grace, in Some more, in Some less, and in one more in one time, than in Another.
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Take therefore a Christian in his right estate, one that is a growne Christian, whom neither melancholy,
Take Therefore a Christian in his right estate, one that is a grown Christian, whom neither melancholy,
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nor temptation doth trouble, take him I say, as he should be, he doth rejoyce more soundly with true ioy,
nor temptation does trouble, take him I say, as he should be, he does rejoice more soundly with true joy,
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and hearty, than any one can, being an ungodly man, be he never so merry.
and hearty, than any one can, being an ungodly man, be he never so merry.
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How ever, this we may be sure of, a Christian hath the greatest cause to reioyce,
How ever, this we may be sure of, a Christian hath the greatest cause to rejoice,
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and, as I sayd before, hee ought to stirre it up in him by all meanes.
and, as I said before, he ought to stir it up in him by all means.
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And therefore how ever undisposed he be thereto, he ought to search what good things God hath wrought in him:
And Therefore how ever undisposed he be thereto, he ought to search what good things God hath wrought in him:
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if he doth not know his estate he cannot praise God as he should.
if he does not know his estate he cannot praise God as he should.
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He must meditate also of the vanitie of all worldly things, they vanish, and they that put their trust in them ever failed of any true joy, it never comes to the heart of a man, they are not deep enough to comfort men that meet with afflictions:
He must meditate also of the vanity of all worldly things, they vanish, and they that put their trust in them ever failed of any true joy, it never comes to the heart of a man, they Are not deep enough to Comfort men that meet with afflictions:
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they only touch the fancie, as the fancie of a beast may be delighted. Let him also compare all discomforts that can come with this ioy in the Lord:
they only touch the fancy, as the fancy of a beast may be delighted. Let him also compare all discomforts that can come with this joy in the Lord:
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and hee shall finde that it countervailes a world of sorrow: this has no end, they are momentany, they last but for a night;
and he shall find that it countervails a world of sorrow: this has no end, they Are momentany, they last but for a night;
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this is in the Lord, in whom is fulnesse of ioy.
this is in the Lord, in whom is fullness of joy.
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This made the Saints of God so resolute, that they set light by all afflictions whatsoever:
This made the Saints of God so resolute, that they Set Light by all afflictions whatsoever:
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and therefore in their greatest afflictions they have the sweetest ioy and greatest comforts.
and Therefore in their greatest afflictions they have the Sweetest joy and greatest comforts.
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And let him also consider, that by this he avoides the reproach of religion, and shewes the force,
And let him also Consider, that by this he avoids the reproach of Religion, and shows the force,
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and efficacie thereof to be such, as is formerly declared. And let him take heed of the hinderances of this joy. As first of all;
and efficacy thereof to be such, as is formerly declared. And let him take heed of the hindrances of this joy. As First of all;
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of sinne committed and not repented: let him repent betimes, else it keeps a man dead, and dull, and backward:
of sin committed and not repented: let him Repent betimes, Else it keeps a man dead, and dull, and backward:
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so long as this Achan is unfound, it will keep him in discomfort.
so long as this achan is unfound, it will keep him in discomfort.
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Let him take heed of secret purposes either to sinne, or to favour himselfe in any one sinne (how small soever) for time to come.
Let him take heed of secret Purposes either to sin, or to favour himself in any one sin (how small soever) for time to come.
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This will robbe him utterly of comfort, for joy cannot lodge in such a heart.
This will rob him utterly of Comfort, for joy cannot lodge in such a heart.
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If I regard iniquitie in my heart the Lord will not heare me, (saith David Psal. 66.) Furthermore, let him take heed of negligence in good duties. If I regard iniquity in my heart the Lord will not hear me, (Says David Psalm 66.) Furthermore, let him take heed of negligence in good duties.
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For it is not enough to doe them, but he ought to stirre up the graces of God in him, to doe them thorowly;
For it is not enough to do them, but he ought to stir up the graces of God in him, to do them thoroughly;
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and he must strive against his corruptions.
and he must strive against his corruptions.
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For Christians have never so much joy, as when they have laboured with their endeavours to overcome their imperfections in good actions.
For Christians have never so much joy, as when they have laboured with their endeavours to overcome their imperfections in good actions.
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Lastly, let him take heed of casting himselfe into dull or dead acquaintance.
Lastly, let him take heed of casting himself into dull or dead acquaintance.
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It is true, we cannot avoid conversing with them, but we must have no secret and inward acquaintance but with the best:
It is true, we cannot avoid conversing with them, but we must have no secret and inward acquaintance but with the best:
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a companion of fooles shall be beaten, and the wise with the wise will learne wisedome.
a Companion of Fools shall be beaten, and the wise with the wise will Learn Wisdom.
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We are all travellers to Heaven;
We Are all travellers to Heaven;
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let us therefore chuse such company, as may (as it were) be a chariot to carry us thither, with their good example and discourses:
let us Therefore choose such company, as may (as it were) be a chariot to carry us thither, with their good Exampl and discourses:
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And with the Prophet David, thinke it a great griefe when we have not such society as may doe us good.
And with the Prophet David, think it a great grief when we have not such society as may do us good.
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Woe is me that I am constrained to dwell in the tents of Meshech. Woe is me that I am constrained to dwell in the tents of Meshech.
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And therefore if heretofore any of us, have beene faulty, let us take warning of this hereafter.
And Therefore if heretofore any of us, have been faulty, let us take warning of this hereafter.
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VERS. 1. To write the same things to you, to me indeed is not greevous, but for you it is safe.
VERS. 1. To write the same things to you, to me indeed is not grievous, but for you it is safe.
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ALthough the Apostle had formerly bidden them to rejoyce, in the former chapter, 18. and 28. verses;
ALthough the Apostle had formerly bidden them to rejoice, in the former chapter, 18. and 28. Verses;
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Yet notwithstanding he bids them rejoyce againe, saying;
Yet notwithstanding he bids them rejoice again, saying;
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that it is safe for them to heare the same thing• often, and it is not grievous to him, to write the same things twice.
that it is safe for them to hear the same thing• often, and it is not grievous to him, to write the same things twice.
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Besides, he doth also bid them, to beware of such as may hinder their joy, as Dogges, and those of the Concision. Preventing thereby secret objections, which they might make against repeating the same things.
Beside, he does also bid them, to beware of such as may hinder their joy, as Dogs, and those of the Concision. Preventing thereby secret objections, which they might make against repeating the same things.
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Whence we may in generall observe,
Whence we may in general observe,
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The wisedome of the Word and spirit of God, to know secret objections that might bee made, and to prevent them ; The Wisdom of the Word and Spirit of God, to know secret objections that might be made, and to prevent them;
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turning away thereby whatsoever might hinder the force of the Word. And in the second place, it teaches us;
turning away thereby whatsoever might hinder the force of the Word. And in the second place, it Teaches us;
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That it is the dutie of those, that meane to prevaile by instruction, to know the secret dispositions of those they deale withall.
That it is the duty of those, that mean to prevail by instruction, to know the secret dispositions of those they deal withal.
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For when their mindes are not quieted or cleered from doubts and hindrances, they are not fit to entertaine any good counsell at all.
For when their minds Are not quieted or cleared from doubts and hindrances, they Are not fit to entertain any good counsel At all.
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And Thirdly, (for I cannot stand on these things) it shewes our disposition by nature, to count repetition of the same things to bee tedious and irksome.
And Thirdly, (for I cannot stand on these things) it shows our disposition by nature, to count repetition of the same things to be tedious and irksome.
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For since the fall of man, we wander in our thoughts, affections, and intentions, and it is a part of our losse to lose our constancie, and setled disposition.
For since the fallen of man, we wander in our thoughts, affections, and intentions, and it is a part of our loss to loose our constancy, and settled disposition.
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Wherefore we find it noted of the Israelites, that they were weary of one kinde of food,
Wherefore we find it noted of the Israelites, that they were weary of one kind of food,
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although it is called Angels food.
although it is called Angels food.
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In the fourth place (which I intend more to stand upon) observe with me, That dwelling on the same things is necessarie, even for the best Christians. And the reasons are
In the fourth place (which I intend more to stand upon) observe with me, That Dwelling on the same things is necessary, even for the best Christians. And the Reasons Are
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First, Because truth is supernaturall, and our mindes are carnall, and that which must change these our mindes must be assiduous, or else our mindes will 〈 ◊ 〉 into their first estate.
First, Because truth is supernatural, and our minds Are carnal, and that which must change these our minds must be assiduous, or Else our minds will 〈 ◊ 〉 into their First estate.
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Wee are naturally changeable, and therefore had ne•d to have the truth (as at the first to change us,) even so to be continually presented to our soules, to keep us perpetually in this spirituall change. And a Second reason may be:
we Are naturally changeable, and Therefore had ne•d to have the truth (as At the First to change us,) even so to be continually presented to our Souls, to keep us perpetually in this spiritual change. And a Second reason may be:
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Because we often regard not the truth at the first, second, or third time urged, and taught unto us. Wherefore Iob. 33.14. It is said, God speaketh once or twice, yet man perceives not. Because we often regard not the truth At the First, second, or third time urged, and taught unto us. Wherefore Job 33.14. It is said, God speaks once or twice, yet man perceives not.
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Therefore, if the caution and point be necessary, the repetition must needs be necessarie also.
Therefore, if the caution and point be necessary, the repetition must needs be necessary also.
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In the third place, There is such a breadth, and depth in the points delivered out of the Word of God, that although wee heare often the same thing, In the third place, There is such a breadth, and depth in the points Delivered out of the Word of God, that although we hear often the same thing,
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yet we never come to understand the full extent of them. yet we never come to understand the full extent of them.
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Our soules are narrow, wee cannot at the first so soundly, and deeply consider of them,
Our Souls Are narrow, we cannot At the First so soundly, and deeply Consider of them,
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neither can wee understand so many particulars as otherwise we should:
neither can we understand so many particulars as otherwise we should:
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for in every Christian truth there is milke for children, and strong meate which requires digestion, and likewise repetition.
for in every Christian truth there is milk for children, and strong meat which requires digestion, and likewise repetition.
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A fourth reason may be, Because our corruptions daily increase and grow upon us, and varietie of occasion and worldly businesse (being naturall to us,
A fourth reason may be, Because our corruptions daily increase and grow upon us, and variety of occasion and worldly business (being natural to us,
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and therefore more delightfull) are too powerfull, and doe thrust out the consideration of divine truths which are commonly against the haire. and Therefore more delightful) Are too powerful, and do thrust out the consideration of divine truths which Are commonly against the hair.
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And wee cannot have varietie of two things in our mindes at the same time in strength.
And we cannot have variety of two things in our minds At the same time in strength.
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Whence it comes to passe that the better is ever more subject to bee thrust out:
Whence it comes to pass that the better is ever more Subject to be thrust out:
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and therefore had need to bee hammered in with often repetition, and insisting upon againe and againe.
and Therefore had need to be hammered in with often repetition, and insisting upon again and again.
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A fifth Reason may be, Because we worke as wee understand, weakly, or strongly. When we worke well, we must have things present, strongly in the understanding;
A fifth Reason may be, Because we work as we understand, weakly, or strongly. When we work well, we must have things present, strongly in the understanding;
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as when we tell men of Gods justice, omnipresence, of the day of judgement, of death and the like:
as when we tell men of God's Justice, omnipresence, of the day of judgement, of death and the like:
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the lively, and present remembrance of these things, keeps the minde of man so in frame,
the lively, and present remembrance of these things, keeps the mind of man so in frame,
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as it cannot will any evill, no more than a lewd person will offend in the presence of the Iudge.
as it cannot will any evil, no more than a lewd person will offend in the presence of the Judge.
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And this lively remembrance of things, is wrought chiefly by repetition, and often inforcing the same things;
And this lively remembrance of things, is wrought chiefly by repetition, and often enforcing the same things;
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and it makes the minde to be wholly taken up therewith.
and it makes the mind to be wholly taken up therewith.
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And therefore it is a good way when we would doe any good action well, to be taken up with reading,
And Therefore it is a good Way when we would do any good actium well, to be taken up with reading,
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or hearing of good, by way of preparation thereunto. And the want of the presence of good things in our minde, layes us open,
or hearing of good, by Way of preparation thereunto. And the want of the presence of good things in our mind, lays us open,
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and makes us fit for all companies and occasions of sinne. In the sixt and last place:
and makes us fit for all companies and occasions of sin. In the sixt and last place:
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Our memories are very weake to remember, and to reteine any thing that is good. Our memories Are very weak to Remember, and to retain any thing that is good.
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Since the fall, they are broken, and good things sinke through them, as water through a sieve,
Since the fallen, they Are broken, and good things sink through them, as water through a sieve,
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and therefore hath great need of remembrancers. And after this manner hath God dealt with man:
and Therefore hath great need of remembrancers. And After this manner hath God dealt with man:
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as in the promise of the blessed seed; how often is it reiterated, and typified: and to Abraham is it renewed seven times.
as in the promise of the blessed seed; how often is it reiterated, and typified: and to Abraham is it renewed seven times.
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So God to David, often renewed his promise concerning the Kingdome:
So God to David, often renewed his promise Concerning the Kingdom:
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as also, the promise concerning the deliverance of the people of Israel from captivitie, in Esay is often repeated.
as also, the promise Concerning the deliverance of the people of Israel from captivity, in Isaiah is often repeated.
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This also did Christ the great Doctour of his Church in his Parables, in one Chapter argueth one principall metter with foure Parables one after another, although with some varietie;This also did christ the great Doctor of his Church in his Parables, in one Chapter argue one principal metter with foure Parables one After Another, although with Some variety;
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teaching Ministers thereby, to doe the like to avoid tediousnesse. Repetition in Scripture serves to divers ends.
teaching Ministers thereby, to do the like to avoid tediousness. Repetition in Scripture serves to diverse ends.
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Sometimes for the stronger averring of the certaintie thereof. Wherefore it was, that Pharoahs dreame was doubled:Sometime for the Stronger averring of the certainty thereof. Wherefore it was, that Pharaohs dream was doubled:
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Sometime for Emphasis sake, as Christ did often, Amen, Amen: and in dying, thou shalt die, and the like phrases.
Sometime for Emphasis sake, as christ did often, Amen, Amen: and in dying, thou shalt die, and the like phrases.
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But the maine end is, to stirre up us and our affections, and to keepe them in life and action when they are stirred up. Therefore, 2 Pet. 1.12.
But the main end is, to stir up us and our affections, and to keep them in life and actium when they Are stirred up. Therefore, 2 Pet. 1.12.
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Because they knew they could not bee over-sure of salvation, nor grow too much in grace:
Because they knew they could not be over-sure of salvation, nor grow too much in grace:
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he sayes, so long as he lives hee will put them in minde of such things.
he Says, so long as he lives he will put them in mind of such things.
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Let it not therefore bee grievous to Ministers to doe what is for the safetie of Gods children. Let it not Therefore be grievous to Ministers to do what is for the safety of God's children.
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They must doe it till they see practise come to perfection, and they must cast, and cast again;
They must do it till they see practice come to perfection, and they must cast, and cast again;
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Peter hee cast often and got nothing, yet at Christs word hee cast againe. So must Ministers:Peter he cast often and god nothing, yet At Christ word he cast again. So must Ministers:
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God that blesseth not every cast, may blesse the last cast to the catching of many,
God that Blesses not every cast, may bless the last cast to the catching of many,
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and therefore a Minister had need of a father-like affection to his hearers, as St. Paul had, 2 Thes. 2.11. A second use, may be for our selves:
and Therefore a Minister had need of a fatherlike affection to his hearers, as Saint Paul had, 2 Thebes 2.11. A second use, may be for our selves:
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If we heare the same things repeated, heare them as an impression : which may carry force, and work upon our hearts more strongly than before:If we hear the same things repeated, hear them as an impression: which may carry force, and work upon our hearts more strongly than before:
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and know that God may worke on us, by one meanes, at one time, which he did not at another:
and know that God may work on us, by one means, At one time, which he did not At Another:
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as a dart pierces deeper, being cast by one, than by another.
as a dart pierces Deeper, being cast by one, than by Another.
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And therefore, Let us not be weary of attendance on Gods ordinances, for our corruptions daily increase, as our age doth;
And Therefore, Let us not be weary of attendance on God's ordinances, for our corruptions daily increase, as our age does;
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our minding of things is but slight, and our memory very brittle.
our minding of things is but slight, and our memory very brittle.
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And we must know that the word teaches doing, and practising, as well as knowing. And therefore to conceive a necessitie of a continuall Ministrie to perfect a Church as well as to begin it.
And we must know that the word Teaches doing, and practising, as well as knowing. And Therefore to conceive a necessity of a continual Ministry to perfect a Church as well as to begin it.
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The Sacraments are necessary: receive them often, the Primitive Church had them every Lords day.
The Sacraments Are necessary: receive them often, the Primitive Church had them every lords day.
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Till we come to the holy Land of that heavenly Canaan, let us submit our selves to this Manna.
Till we come to the holy Land of that heavenly Canaan, let us submit our selves to this Manna.
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It is Angels food, and they desire to looke into these mysteries. And therefore, take heed of fulnesse, or loathing ;It is Angels food, and they desire to look into these Mysteres. And Therefore, take heed of fullness, or loathing;
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for when we come to that passe that we must have Novum, or Nihil, God takes away this Manna thus loathed.
for when we come to that pass that we must have Novum, or Nihil, God Takes away this Manna thus loathed.
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Thus did he with the Greeke Churches, they gave themselves not to the plaine, sincere truth,
Thus did he with the Greek Churches, they gave themselves not to the plain, sincere truth,
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but mans inventions, whereby God gave them over to strange opinions: and indeed it is a rule;
but men Inventions, whereby God gave them over to strange opinions: and indeed it is a Rule;
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None absents himselfe from Gods word, but he is given over (and that justly) to beleeve toyes, to attribute all praise and delight to this or that idle Authour, which it may be is Heathenish, or Popish.
None absents himself from God's word, but he is given over (and that justly) to believe toys, to attribute all praise and delight to this or that idle Author, which it may be is Heathenish, or Popish.
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The Greek Churches affecting Novelties, were justly given over to Mahomet ;
The Greek Churches affecting Novelties, were justly given over to Mahomet;
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but to a true Christian heart, there cannot be more delight than in the experimentall knowledge of Christs death and office, of perseverance in grace:
but to a true Christian heart, there cannot be more delight than in the experimental knowledge of Christ death and office, of perseverance in grace:
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these are standing dishes in this Christian banquet.
these Are standing Dishes in this Christian banquet.
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It is a signe God meanes to plague that person, or nation, that is delighted in such ill sawces, he will make them come out of our nosthrils, we shall have our fill of them,
It is a Signen God means to plague that person, or Nation, that is delighted in such ill sauces, he will make them come out of our nostrils, we shall have our fill of them,
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and never hunger after the sincere milke of the Word.
and never hunger After the sincere milk of the Word.
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VERS. 2. Beware of Dogges. IN this generall exhortation, Consider first the persons to whom it is directed;
VERS. 2. Beware of Dogs. IN this general exhortation, Consider First the Persons to whom it is directed;
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To all the Philippians, not only to the Pastor, but even to the common Christians, They must beware of false Teachers. To all the Philippians, not only to the Pastor, but even to the Common Christians, They must beware of false Teachers.
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Is it so? Then surely they ought to take notice of them, and to know them,
Is it so? Then surely they ought to take notice of them, and to know them,
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and therefore they ought to have rules to discerne them by. Christs sheepe they discerne between a wolfe, and a shepherd, Ioh. 10.45.
and Therefore they ought to have rules to discern them by. Christ sheep they discern between a wolf, and a shepherd, John 10.45.
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His sheepe discerne an Heretike, or false-teacher, from those that are true shepherds in the maine points of Christian Religion, and therefore, 1 Ioh. 4.1. He bids all in generall, to try the spirits: and the Apostle, 1 Thes. 5.21. bids them prove all things, and hold fast the good:
His sheep discern an Heretic, or false-teacher, from those that Are true shepherd's in the main points of Christian Religion, and Therefore, 1 John 4.1. He bids all in general, to try the spirits: and the Apostle, 1 Thebes 5.21. bids them prove all things, and hold fast the good:
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if they were then all of them bound to try, and prove, they were no doubt bound to know the rules, by which they were to try, which rules are only laid downe in the word of God.
if they were then all of them bound to try, and prove, they were no doubt bound to know the rules, by which they were to try, which rules Are only laid down in the word of God.
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But some Popish heart may aske: How common people should know the Word, to be the word of God?
But Some Popish heart may ask: How Common people should know the Word, to be the word of God?
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For answer, I would aske such an one, How they know the Popes Canons, or any Booke of his Constitutions to be the Popes? they will say, their teachers brings them in the Popes name, and they beleeve their teachers.
For answer, I would ask such an one, How they know the Popes Canonas, or any Book of his Constitutions to be the Popes? they will say, their Teachers brings them in the Popes name, and they believe their Teachers.
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So say wee, We beleeve our Teachers and Ministers, who tell us this is the Word of God.
So say we, We believe our Teachers and Ministers, who tell us this is the Word of God.
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But they object and say, that wee make every one a Iudge. I answer, there is a three-fold manner of judging. But they Object and say, that we make every one a Judge. I answer, there is a threefold manner of judging.
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First, a judging whereby we discerne of anything, and this every Christian must have, so as it cannot be any plea to him at the day of judgment, to say, my Teacher did mislead me.
First, a judging whereby we discern of anything, and this every Christian must have, so as it cannot be any plea to him At the day of judgement, to say, my Teacher did mislead me.
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No, both the leader and he that is led, if they be blind, shall fall into the ditch, Matth. 15. Then there is a second kinde of judging, which is by way of direction, this is required principally in the Pastor, to direct his flocke.
No, both the leader and he that is led, if they be blind, shall fallen into the ditch, Matthew 15. Then there is a second kind of judging, which is by Way of direction, this is required principally in the Pastor, to Direct his flock.
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And there is a third kinde, that is of jurisdiction; this belongs to the Church and the Magistrate:
And there is a third kind, that is of jurisdiction; this belongs to the Church and the Magistrate:
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yet every one must have a judgment to discern the good from the bad. For hee that knowes not his Masters will shall be beaten. In the second place:
yet every one must have a judgement to discern the good from the bad. For he that knows not his Masters will shall be beaten. In the second place:
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Not onely the young ordinary Christians but euen the best setled Christians had need to beware also.
Not only the young ordinary Christians but even the best settled Christians had need to beware also.
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The Philippians were a Church established in the truth:
The Philippians were a Church established in the truth:
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Eve was seduced, being in her innocent estate ▪ but I need not stand on this at this time. I proceed; To the dutie:Eve was seduced, being in her innocent estate ▪ but I need not stand on this At this time. I proceed; To the duty:
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which is to beware. Which word signifies; First, to discerne of, then to avoid : and because those that are aware of evill, by nature will avoid it.
which is to beware. Which word signifies; First, to discern of, then to avoid: and Because those that Are aware of evil, by nature will avoid it.
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therfore beware, here intends both discerning and avoiding of evil.
Therefore beware, Here intends both discerning and avoiding of evil.
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For the Church of God in this world is ever subject to danger, and God suffers it to be so:
For the Church of God in this world is ever Subject to danger, and God suffers it to be so:
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First, to try who be true, and who false.
First, to try who be true, and who false.
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And secondly, to try them that are good, and to be as an evidence to them of their owne estates,
And secondly, to try them that Are good, and to be as an evidence to them of their own estates,
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so as where such triall, and danger is, it is true, ingeniosum est esse Christianum. But concerning the words:
so as where such trial, and danger is, it is true, ingeniosum est esse Christian. But Concerning the words:
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Dogges, Concision, Evill workers, they all signifie the same thing, and he repeats the word beware, thrice:Dogs, Concision, Evil workers, they all signify the same thing, and he repeats the word beware, thrice:
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to shew the necessitie thereof, take heed of them that urge workes of the law with Doctrines of faith, especially of Pastors.
to show the necessity thereof, take heed of them that urge works of the law with Doctrines of faith, especially of Pastors.
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Nay take heed of these (for so the word in the originall is) these Dogges. By Concision, he meanes those that urged Circumcision, when it was out of date,
Nay take heed of these (for so the word in the original is) these Dogs. By Concision, he means those that urged Circumcision, when it was out of date,
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and when it was dangerous to be admitted of;
and when it was dangerous to be admitted of;
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But observe the terme, the Holy Ghost calls these Dogges, a strange terme, and such an one as I should not have dared to have given them, had not the holy Spirit led the way thereunto:
But observe the term, the Holy Ghost calls these Dogs, a strange term, and such an one as I should not have dared to have given them, had not the holy Spirit led the Way thereunto:
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and therefore since it is so, let us not be more modest than he is;
and Therefore since it is so, let us not be more modest than he is;
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but boldly affirme, that wicked men are Dogges. Now wicked men, are eyther without the Church, or within.
but boldly affirm, that wicked men Are Dogs. Now wicked men, Are either without the Church, or within.
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Without the Church, all are Dogges. Matth. 15.26. Its not meet to take the childrens bread and to cast it to Dogges.
Without the Church, all Are Dogs. Matthew 15.26. Its not meet to take the Children's bred and to cast it to Dogs.
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Of this number are all Turkes, and Iewes, who were Filii, Children, but are Canes, Dogges. We were Canes, bu• now through Gods mercy are come to be Filii. All therefore, that are without the Church are Dogges. But there are also Dogges within the Church, and therefore the Philippians were bidden beware of them, which St. Paul needed not to have done,
Of this number Are all Turkes, and Iewes, who were Sons, Children, but Are Canes, Dogs. We were Canes, bu• now through God's mercy Are come to be Sons. All Therefore, that Are without the Church Are Dogs. But there Are also Dogs within the Church, and Therefore the Philippians were bidden beware of them, which Saint Paul needed not to have done,
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if they had not beene troubled with them.
if they had not been troubled with them.
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And those Dogges he describes, in that they joyne workes of the law, and Christ together, in matter of salvation;
And those Dogs he describes, in that they join works of the law, and christ together, in matter of salvation;
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these are in St. Pauls esteeme Dogges. And the reason hereof, may be grounded on Gods esteeme, on their behaviour towards other men, and in regard of themselves.
these Are in Saint Paul's esteem Dogs. And the reason hereof, may be grounded on God's esteem, on their behaviour towards other men, and in regard of themselves.
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For Gods esteeme, we may see it in Esay 66.3. he detests them as dogges. For their behaviour towards men, whom they goe about to seduce, they fawne on them,For God's esteem, we may see it in Isaiah 66.3. he detests them as Dogs. For their behaviour towards men, whom they go about to seduce, they fawn on them,
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and use all manner of inticing, flattering, and false alluring words, Rom. 16.18.
and use all manner of enticing, flattering, and false alluring words, Rom. 16.18.
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See the picture of a Iesuited Papist, a pleasing, humane, fawning nature, they creepe into houses,
See the picture of a Jesuited Papist, a pleasing, humane, fawning nature, they creep into houses,
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and when these dogges cannot prevaile by flatterie, then they snarle, and barke against them, by false calumnies,
and when these Dogs cannot prevail by flattery, then they snarl, and bark against them, by false calumnies,
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and slanders, and railings, and bitter scoffes, and the like; and this they doe when they cannot bite.
and slanders, and railings, and bitter scoffs, and the like; and this they do when they cannot bite.
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But having gotten power in their hand, they persecute with fire and sword, and the most exquisite torments that they can devise.
But having got power in their hand, they persecute with fire and sword, and the most exquisite torments that they can devise.
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In regard of themselves also they are Dogges, rotten in nature, corrupt in life, filthie in their owne Courts:In regard of themselves also they Are Dogs, rotten in nature, corrupt in life, filthy in their own Courts:
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devouring their owne vomit, and God justly punishing them, by suffering of them to heape up wrath in store, 2 Pet. 2.22. and to returne with the sow that was washed, to wallow in the mire of corrupt courses.
devouring their own vomit, and God justly punishing them, by suffering of them to heap up wrath in store, 2 Pet. 2.22. and to return with the sow that was washed, to wallow in the mire of corrupt courses.
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Hence wee may observe, and see, what a man is now brought to by sinne: he that would be like to God, is justly compared to the beasts that perish.
Hence we may observe, and see, what a man is now brought to by sin: he that would be like to God, is justly compared to the beasts that perish.
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Now all by nature are no better than dogges, who are all for their bellies,
Now all by nature Are no better than Dogs, who Are all for their bellies,
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for present contentments, an envious and currish disposition against any that shall indeavour to crosse them in their unlawfull lusts:
for present contentment's, an envious and currish disposition against any that shall endeavour to cross them in their unlawful Lustiest:
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and that rule of reason which should over-rule him, and amend him, he so abuses it,
and that Rule of reason which should overrule him, and amend him, he so Abuses it,
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as thereby he is made more like a Divell than a Dogge. Would wee be then changed, let us attend on that word, that is able of Lions to make Lambes, it can cleanse us throughout. Ioh. 15.3. It sanctifies and alters us.
as thereby he is made more like a devil than a Dog. Would we be then changed, let us attend on that word, that is able of Lions to make Lambs, it can cleanse us throughout. John 15.3. It Sanctifies and alters us.
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Morall precepts may restraine and alter outward practises;
Moral Precepts may restrain and altar outward practises;
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the Word that alters the condition and nature of men, it is the word of him that workes all with his spirit.
the Word that alters the condition and nature of men, it is the word of him that works all with his Spirit.
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And therefore take heed of them, and deale not more with them than thou must needs.
And Therefore take heed of them, and deal not more with them than thou must needs.
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They will fawne, they will not be dogged at the first, but till Religion altereth him, assuredly hee hath a currish nature. But to proceed.
They will fawn, they will not be dogged At the First, but till Religion altereth him, assuredly he hath a currish nature. But to proceed.
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Hee saith not onely, beware of Dogges in generall;
He Says not only, beware of Dogs in general;
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But beware of these Dogges, of the Concision, and these also ought we to beware of,
But beware of these Dogs, of the Concision, and these also ought we to beware of,
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for there is a perpetuall l•t•er of them:
for there is a perpetual l•t•er of them:
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though those that the Apostle spake of are gone, yet the same spirit is now a dayes in many;
though those that the Apostle spoke of Are gone, yet the same Spirit is now a days in many;
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fawners they are, and flatterers, yet doe they barke at Protestants: and of this sort are our Iesuited Papists and Seminaries.
fawners they Are, and Flatterers, yet do they bark At Protestants: and of this sort Are our Jesuited Papists and Seminaries.
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Our Fathers were troubled with them: let these take heed, for were these men dogges that presse Circumcision with Christ;
Our Father's were troubled with them: let these take heed, for were these men Dogs that press Circumcision with christ;
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and shall not such be also, that presse merits with Christ, Saints with Christ, and equall traditions with the Word of God.
and shall not such be also, that press merits with christ, Saints with christ, and equal traditions with the Word of God.
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The dogges in St. Pauls time, had some excuse: Circumcision they urged, but it was first founded by God;
The Dogs in Saint Paul's time, had Some excuse: Circumcision they urged, but it was First founded by God;
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but these men out of their owne braine endeavour to establish fancies:
but these men out of their own brain endeavour to establish fancies:
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and where they cannot prevaile by conference, they by scattering of Bookes seeke to accomplish their intents.
and where they cannot prevail by conference, they by scattering of Books seek to accomplish their intents.
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Magistrates therefore in their place ought to looke to them, and every private person looke to their owne salvation.Magistrates Therefore in their place ought to look to them, and every private person look to their own salvation.
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We ought also to take heed of Neuters, such as are, or would be mediatours,
We ought also to take heed of Neuters, such as Are, or would be mediators,
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and will be of every Religion, or rather of none, who jumble Religions, mixing truth and falshood, light and darknesse together.
and will be of every Religion, or rather of none, who jumble Religions, mixing truth and falsehood, Light and darkness together.
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But hee that made distinction between the seed of the woman, and the seed of the serpent, made also eternall distinction betweene Religion and irreligion:
But he that made distinction between the seed of the woman, and the seed of the serpent, made also Eternal distinction between Religion and irreligion:
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though Iudas thought he might keepe faire quarter with the Pharisees and his master, yet his fawning kisse could not keepe him, but desperation overtooke him.
though Iudas Thought he might keep fair quarter with the Pharisees and his master, yet his fawning kiss could not keep him, but desperation overtook him.
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So these Neuters, let them fawn never so much, let them halt betweene two opinions never so long, they shall at length know that they have betrayed their Religion,
So these Neuters, let them fawn never so much, let them halt between two opinions never so long, they shall At length know that they have betrayed their Religion,
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& desperation shall at length assuredly overtake them, as it overtook Spira. Take heed of them, there hath beene a continuall brood of them in the Emperours time:
& desperation shall At length assuredly overtake them, as it overtook Spira. Take heed of them, there hath been a continual brood of them in the emperors time:
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the Iewes had some liberty granted to them, because their ceremonies carried a shew of a reverend antiquitie.
the Iewes had Some liberty granted to them, Because their ceremonies carried a show of a reverend antiquity.
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The Christians they were Ludibrium humani generis, there were even then (as St. Paul found) such Christians,
The Christians they were Ludibrium Humani Generis, there were even then (as Saint Paul found) such Christians,
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as finding they were scorned, because they would be scorned of neither, took part with either. But some will say:
as finding they were scorned, Because they would be scorned of neither, took part with either. But Some will say:
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What a great matter doe you make of this? is it not policy, and wisedome for us thus to avoid reproach,
What a great matter do you make of this? is it not policy, and Wisdom for us thus to avoid reproach,
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and to get the good will of all? and to get the good will of all?
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Remember what •hrist saies, he that denies me before men, I will deny him before my Father.
remember what •hrist Says, he that Denies me before men, I will deny him before my Father.
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True say they, I yet may inwardly be sound in my heart, I may honour Christ,
True say they, I yet may inwardly be found in my heart, I may honour christ,
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though outwardly, I may please others. though outwardly, I may please Others.
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What place is left for profession? with the mouth man confesses to salvation, and such as are ashamed to confesse Christ before men, Christ may justly denie to acknowledge them in that fearfull day of judgement.
What place is left for profession? with the Mouth man Confesses to salvation, and such as Are ashamed to confess christ before men, christ may justly deny to acknowledge them in that fearful day of judgement.
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For shall we try all things to be sure of our temporall estate? and shall not we much more seeke to assure our spirituall and eternall estate unto us? God forbid.
For shall we try all things to be sure of our temporal estate? and shall not we much more seek to assure our spiritual and Eternal estate unto us? God forbid.
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In the next place, Let us not be discouraged, or hindered in a good course, though these dogges barke never so much;
In the next place, Let us not be discouraged, or hindered in a good course, though these Dogs bark never so much;
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yet they are but like the dogges who barke against the Moone;
yet they Are but like the Dogs who bark against the Moon;
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though we meet with many changes, let us keep our course still constantly, without turning aside.
though we meet with many changes, let us keep our course still constantly, without turning aside.
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For thou must looke to be barked at before hand;
For thou must look to be barked At before hand;
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thou art, or shouldst be a stranger to this world, and then assuredly the Dogges will take notice of thee.
thou art, or Shouldst be a stranger to this world, and then assuredly the Dogs will take notice of thee.
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And comfort thy selfe, thou shalt be admitted into thine own Country, when these Dogges shall be kept out;
And Comfort thy self, thou shalt be admitted into thine own Country, when these Dogs shall be kept out;
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as it is in the last of the Revelations.
as it is in the last of the Revelations.
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And though we cannot have too harsh a conceit of them in regard of their estate; And though we cannot have too harsh a conceit of them in regard of their estate;
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yet are we to respect the Image of God they carry about with them, and to esteeme of them as of such as may become Lambes.
yet Are we to respect the Image of God they carry about with them, and to esteem of them as of such as may become Lambs.
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And thus did St. Paul respect, and reverence Agrippa: Yet see how sharpe he is, not to those that are Heathen;
And thus did Saint Paul respect, and Reverence Agrippa: Yet see how sharp he is, not to those that Are Heathen;
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but to those that making a profession of Christianitie, did adde Circumcision to Christ, where in we may observe his zeale for Christs honour.
but to those that making a profession of Christianity, did add Circumcision to christ, where in we may observe his zeal for Christ honour.
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VERS. 2. Beware of Evill workers.
VERS. 2. Beware of Evil workers.
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BEware of such, as in generall were bad, and in this particular especially, they were evill workers, thereby seducing men from Christ.
BEware of such, as in general were bad, and in this particular especially, they were evil workers, thereby seducing men from christ.
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Seducers therefore are evill workers, and Magistrates ought to looke to them.
Seducers Therefore Are evil workers, and Magistrates ought to look to them.
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They are the keepers of the two Tables, and are to looke to the soules of men,
They Are the keepers of the two Tables, and Are to look to the Souls of men,
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as well as to their bodies. Let also private men looke to themselves, lest they be seduced by them.
as well as to their bodies. Let also private men look to themselves, lest they be seduced by them.
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Neither is it likely, that these were onely seducers by false doctrine, but were also ill men and wicked livers:
Neither is it likely, that these were only seducers by false Doctrine, but were also ill men and wicked livers:
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for God justly gives such up to wickednesse in life, that are seduced in judgment.
for God justly gives such up to wickedness in life, that Are seduced in judgement.
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And thus dealt he with the Scribes and Pharises, Doe not after their workes, (saith Christ.) Some thinke,
And thus dealt he with the Scribes and Pharisees, Do not After their works, (Says christ.) some think,
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if they so live as none can lay any grosse sinne to their charge, they are good enough, its no matter what the heart is,
if they so live as none can lay any gross sin to their charge, they Are good enough, its no matter what the heart is,
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how ignorant, how dark, God wil beare with them.
how ignorant, how dark, God will bear with them.
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Alas poor ignorant men, is not the understanding Gods, as well as the outward parts? Thou shalt love the Lord thy God with all thy minde :
Alas poor ignorant men, is not the understanding God's, as well as the outward parts? Thou shalt love the Lord thy God with all thy mind:
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the understanding is (sponsa veritatis.) And know, God lookes to purity of judgement;
the understanding is (Sponsa veritatis.) And know, God looks to purity of judgement;
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he cannot indure his children should be ignorant, for it is a dishonour to God for his children to conceit of things (in Religion especially) otherwise than is fitting, yea otherwise than they are.
he cannot endure his children should be ignorant, for it is a dishonour to God for his children to conceit of things (in Religion especially) otherwise than is fitting, yea otherwise than they Are.
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VERS. 2. Beware of the Concision. THat is (as I formerly said) Circumcision ;
VERS. 2. Beware of the Concision. THat is (as I formerly said) Circumcision;
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Called here by the name of Concision, because it tended to cut & make a division and s•ct in the Church, with a naturall and proper elegance, not affected, describing,
Called Here by the name of Concision, Because it tended to Cut & make a division and s•ct in the Church, with a natural and proper elegance, not affected, describing,
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and naming it by the effect. Its Gods use to call things from the event and effect of them.
and naming it by the Effect. Its God's use to call things from the event and Effect of them.
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Why will you perish? That is, why will you doe those things that will lead you to destruction? the end of them is death,Why will you perish? That is, why will you do those things that will led you to destruction? the end of them is death,
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and those that neglect wisedome hate themselves. As it was also said to the Iewes, that neglected the Gospell;
and those that neglect Wisdom hate themselves. As it was also said to the Iewes, that neglected the Gospel;
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they judged themselves unworthy of salvation, because in effect, they hated themselves, and deprived themselves of salvation.
they judged themselves unworthy of salvation, Because in Effect, they hated themselves, and deprived themselves of salvation.
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Circumcision formerly had beene an honourable Ceremonie, serving for a partition between Iew and Gentile; and for a seale of the Covenant of grace;
Circumcision formerly had been an honourable Ceremony, serving for a partition between Iew and Gentile; and for a seal of the Covenant of grace;
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but the Ceremonie was to cease, it not having a continuall promise, it was to last till Christ came,
but the Ceremony was to cease, it not having a continual promise, it was to last till christ Come,
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& when he died, it, and all other died also. St. Paul, and Christ, and Timothy, were circumcised;
& when he died, it, and all other died also. Saint Paul, and christ, and Timothy, were circumcised;
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but after the time came that Christ had broken downe the partition wall by his suffering, they did not only die;
but After the time Come that christ had broken down the partition wall by his suffering, they did not only die;
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but were also deadly to all such as would maintaine the observancie of them:
but were also deadly to all such as would maintain the observancy of them:
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the use of them was prejudiciall to Christs honour, and therefore Paul bids us beware of them. And now adayes, this instruction by proportion is of good use.
the use of them was prejudicial to Christ honour, and Therefore Paul bids us beware of them. And now adays, this instruction by proportion is of good use.
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For are there not those that teach Concision ? and that urge merits, as the Papists doe? take heed of them, they say wee are the Concision, we have cut our selves from the true mother Church of Rome.
For Are there not those that teach Concision? and that urge merits, as the Papists doe? take heed of them, they say we Are the Concision, we have Cut our selves from the true mother Church of Rome.
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I answer, We have suffered a Concision, we have made none.
I answer, We have suffered a Concision, we have made none.
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And again, we acknowledge we have separated from these Romans, not from those that were in Pauls time, its they that have made a Concision, and cut themselves from the mother Church.
And again, we acknowledge we have separated from these Roman, not from those that were in Paul's time, its they that have made a Concision, and Cut themselves from the mother Church.
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But to passe from these, we have a Concision among us;
But to pass from these, we have a Concision among us;
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and that in a contrary extreame, that thinke every Ceremonie, and thing that suits not with their opinion, to be Antichristian and Concision. Not considering, that there be many things urged,
and that in a contrary extreme, that think every Ceremony, and thing that suits not with their opinion, to be Antichristian and Concision. Not considering, that there be many things urged,
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as fitting for order, being no parts of Gods worship; yet even for these things, they make a Concision, cutting themselves off from our Church, and unchurching us: Its dangerous for such;
as fitting for order, being no parts of God's worship; yet even for these things, they make a Concision, cutting themselves off from our Church, and unchurching us: Its dangerous for such;
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for when the member is cut from the body, it must necessarily die, and how can we receive grace from Christ as our head,
for when the member is Cut from the body, it must necessarily die, and how can we receive grace from christ as our head,
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but by union of our selves to the bodie, whereof Christ is the head.
but by Union of our selves to the body, whereof christ is the head.
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It must be our dutie to beware of all manner of seducers, and to this end let us
It must be our duty to beware of all manner of seducers, and to this end let us
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First, get fundamentall truthes into our hearts, affect and love truth:
First, get fundamental truths into our hearts, affect and love truth:
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for want hereof the Easterne Churches were given up to Mahomet, and Antichrist ruled over many in these Westerne Churches,
for want hereof the Eastern Churches were given up to Mahomet, and Antichrist ruled over many in these Western Churches,
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because they loved not the truth. 2. Thes. 2.10. For none are seduced that are not cold in love.
Because they loved not the truth. 2. Thebes 2.10. For none Are seduced that Are not cold in love.
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Secondly, let us labour to practice that wee know, and God will give us a fuller measure of knowledge, whereby we shall learn to finde and know seducers.
Secondly, let us labour to practice that we know, and God will give us a fuller measure of knowledge, whereby we shall Learn to find and know seducers.
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Ioh. 7.17 - If any man will doe his will, he shall know.John 7.17 - If any man will do his will, he shall know.
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Thirdly, Pray to God for wisedome to discern of Schismes and Heresies, and ill disposed persons:
Thirdly, Pray to God for Wisdom to discern of Schisms and Heresies, and ill disposed Persons:
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God hath promised us any thing that is necessary for our strengthening and bringing us to Heaven, God will not deny us so necessary an aide as this is.
God hath promised us any thing that is necessary for our strengthening and bringing us to Heaven, God will not deny us so necessary an aid as this is.
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Fourthly, let us looke that we keepe in us a holy feare, and reverence of God. Psal. 15.12. What man is he that feareth the Lord? him shall he teach in the way he shall chuse.
Fourthly, let us look that we keep in us a holy Fear, and Reverence of God. Psalm 15.12. What man is he that fears the Lord? him shall he teach in the Way he shall choose.
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And those things are we duly to observe, the rather because we shall ever finde seducers, it will ever be a hard matter for men to finde the way to Heaven.
And those things Are we duly to observe, the rather Because we shall ever find seducers, it will ever be a hard matter for men to find the Way to Heaven.
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And though the doctrine and profession of Religion, be not ever in all places opposed, yet shall we ever finde the practisers thereof maligned:
And though the Doctrine and profession of Religion, be not ever in all places opposed, yet shall we ever find the practisers thereof maligned:
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As it is in these dayes, where none are accounted of to be Protestants, that are not loose libertines,
As it is in these days, where none Are accounted of to be Protestants, that Are not lose Libertines,
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and thus instead of Concision from Religion, they joyne that with it which is quite contrary to the power thereof. Beware also of such;
and thus instead of Concision from Religion, they join that with it which is quite contrary to the power thereof. Beware also of such;
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for their courses of life are as pernicious, as fundamentall errors, for none shall be saved for his knowledge.
for their courses of life Are as pernicious, as fundamental errors, for none shall be saved for his knowledge.
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VERS. 3. For wee are the Circumcision. IN these words, and those that follow, our Apostle describes, who are truely circumcised.
VERS. 3. For we Are the Circumcision. IN these words, and those that follow, our Apostle describes, who Are truly circumcised.
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We are the true Israel, the circumcised Sonnes of Abraham, who are members of Christ. We Are the true Israel, the circumcised Sons of Abraham, who Are members of christ.
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The Philippians, they were not circumcised outwardly, yet were they truely circumcised, they had the truth of it;
The Philippians, they were not circumcised outwardly, yet were they truly circumcised, they had the truth of it;
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even as they that were under the cloud and in the Sea, were said to be truely baptized in the Cloud,
even as they that were under the cloud and in the Sea, were said to be truly baptised in the Cloud,
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and in the Sea. The Sacraments therefore, before and after Christ, were in substance all one,and in the Sea. The Sacraments Therefore, before and After christ, were in substance all one,
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as the Church was one and the same, they may be said to be baptized, as we, and we circumcised as they:
as the Church was one and the same, they may be said to be baptised, as we, and we circumcised as they:
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the difference was only in the outward Ceremony and shew, which the Church being then young had need of.
the difference was only in the outward Ceremony and show, which the Church being then young had need of.
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It is the same Religion, cloathed diversly.
It is the same Religion, clothed diversely.
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Bellarmin saith, that their government was carnall, & the promises to them were carnall, but it is carnally spoken of him.Bellarmin Says, that their government was carnal, & the promises to them were carnal, but it is carnally spoken of him.
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Heb. 11. The Fathers before Christ, had respect to the recompence of reward: and in vers. 35. they accepted not deliverance, that they might obtaine a better resurrection:Hebrew 11. The Father's before christ, had respect to the recompense of reward: and in vers. 35. they accepted not deliverance, that they might obtain a better resurrection:
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are these carnall promises? The Anabaptists, they presse rebaptizing, not considering that the same Covenant was before Christ, and after, in substance.
Are these carnal promises? The Anabaptists, they press rebaptizing, not considering that the same Covenant was before christ, and After, in substance.
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So as every true Christian is spiritually circumcised, being once regenerate:
So as every true Christian is spiritually circumcised, being once regenerate:
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before indeed he is uncircumcised, and a spirituall leprosie over spreads all his frame of body,
before indeed he is uncircumcised, and a spiritual leprosy over spreads all his frame of body,
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and minde, which must be washed, pared, and cut off. Wee must part with uncircumcised hearts, eares, and lippes:
and mind, which must be washed, pared, and Cut off. we must part with uncircumcised hearts, ears, and lips:
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that is, such eares as doe delight themselves to heare corrupt lewd discourse, such a tongue and lippes,
that is, such ears as do delight themselves to hear corrupt lewd discourse, such a tongue and lips,
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as delight to u•ter, and let out words savouring of a rotten and uncircumcised heart:
as delight to u•ter, and let out words savouring of a rotten and uncircumcised heart:
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such eyes as doe delight th•mselves, in the beholding of lustfull and sinfull •bjects, whereby the heart is kindled in•o vaine d•sires.
such eyes as do delight th•mselves, in the beholding of lustful and sinful •bjects, whereby the heart is kindled in•o vain d•sires.
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I say, a Christian must circumcise himselfe, his heart, and those parts that are uncircumcised,
I say, a Christian must circumcise himself, his heart, and those parts that Are uncircumcised,
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before hee can ever thinke to goe to Heaven, whither nothing that is corrupt, or uncleane entreth.
before he can ever think to go to Heaven, whither nothing that is corrupt, or unclean entereth.
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Religion therefore is no easie thing. Circumcision is painfull and bloody.Religion Therefore is no easy thing. Circumcision is painful and bloody.
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Mortification is very hard, corruption it must be cut off, though the blood follow, else it will kill thee at length.
Mortification is very hard, corruption it must be Cut off, though the blood follow, Else it will kill thee At length.
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Wherefore, wee are also to labour for circumcised hearts to understand Gods truth, his will and commandements;
Wherefore, we Are also to labour for circumcised hearts to understand God's truth, his will and Commandments;
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Cut off all extravagant desires, who by lit•le and little, take away comfort, and communion with God, its no mercy therefore to spare them. cut off all extravagant Desires, who by lit•le and little, take away Comfort, and communion with God, its no mercy Therefore to spare them.
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Circumcise thy eyes, pray with David, Turne away mine eyes from regarding vanity. Stoppe thy •ares at the charming of such objects as may infect thy soule:Circumcise thy eyes, pray with David, Turn away mine eyes from regarding vanity. Stop thy •ares At the charming of such objects as may infect thy soul:
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we can never injoy that beatificall vision hereafter, if we weane not our selves from the liking of these things.
we can never enjoy that beatifical vision hereafter, if we wean not our selves from the liking of these things.
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And though we cannot while we are in this house of clay come to that perfection we should;
And though we cannot while we Are in this house of clay come to that perfection we should;
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yet indeavour to it earnestly, and God will accept our very indeavours, and will further them;
yet endeavour to it earnestly, and God will accept our very endeavours, and will further them;
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yea, we shall get the victory at length. If sinne begins to fall, it shall surely fall:
yea, we shall get the victory At length. If sin begins to fallen, it shall surely fallen:
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the house of David in us shall grow stronger, and the house of Saul shall dayly be weakened.
the house of David in us shall grow Stronger, and the house of Saul shall daily be weakened.
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The meanes to this dutie, are First, know thy sinne, and thy particular sinne :
The means to this duty, Are First, know thy sin, and thy particular sin:
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by thy checks of conscience, and by the checks we receive from our enemies, who will spie what they can in us, thereby to scandalize us.
by thy Checks of conscience, and by the Checks we receive from our enemies, who will spy what they can in us, thereby to scandalise us.
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As also, observe what thy thoughts worke most upon; what is the maine thing, that generally takes up your cogitations.
As also, observe what thy thoughts work most upon; what is the main thing, that generally Takes up your cogitations.
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When thou hast found out thy sinne, Make it as odious as thou canst: For Circumcision implies a thing that is odious, and superfluous:
When thou hast found out thy sin, Make it as odious as thou Canst: For Circumcision Implies a thing that is odious, and superfluous:
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now all sinnes that be cherisht in us, may well be odious to us, for that it hinders us from all good,
now all Sins that be cherished in us, may well be odious to us, for that it hinders us from all good,
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and clothes us with all evill, and makes all outward things evill to us; who otherwise, are no further ill, than as they strengthen our corruptions.
and clothes us with all evil, and makes all outward things evil to us; who otherwise, Are no further ill, than as they strengthen our corruptions.
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It hinders us from all good duties, pride of heart and corruption doe dogge us:
It hinders us from all good duties, pride of heart and corruption do dog us:
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this made Paul cry, not of temporall bonds, but of the bonds of sinne and of death;
this made Paul cry, not of temporal bonds, but of the bonds of sin and of death;
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Who shall deliver me, wretched man that I am, saith he? Rom. 7.23.24. Thirdly, having found out thy sinnes, and the abominablenesse of them:
Who shall deliver me, wretched man that I am, Says he? Rom. 7.23.24. Thirdly, having found out thy Sins, and the abominableness of them:
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Complaine of them to God, as Hezekiah did of the blasphemous letter that Senacherib wrote, and challenge the fruit of Gods promise. Complain of them to God, as Hezekiah did of the blasphemous Letter that Sennacherib wrote, and challenge the fruit of God's promise.
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For hee that bids us circumcise, Deut. 10.16. Promised that he himselfe will doe it, Deut. 30.6. Faith in the promises is an effectuall meanes to attain to them.
For he that bids us circumcise, Deuteronomy 10.16. Promised that he himself will do it, Deuteronomy 30.6. Faith in the promises is an effectual means to attain to them.
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Men come with doubtings, they see a great deale of corruption, they think their labour is vaine, they cannot be releeved against them, they are deceived.
Men come with doubtings, they see a great deal of corruption, they think their labour is vain, they cannot be relieved against them, they Are deceived.
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Touch but thou the hemme of Christs garment, flie to God in his name, and thou shalt finde this issue of sinne,
Touch but thou the hem of Christ garment, fly to God in his name, and thou shalt find this issue of sin,
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though not wholly dried up, yet much abated.
though not wholly dried up, yet much abated.
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And here is the excellencie of Faith, that assures us of all the promises, concerning sanctification here, as concerning glory hereafter.
And Here is the excellency of Faith, that assures us of all the promises, Concerning sanctification Here, as Concerning glory hereafter.
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VERS. 3. Which worship God. THe Apostle places •ircumcision before worship:
VERS. 3. Which worship God. THe Apostle places •ircumcision before worship:
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for unlesse there bee a cutting off, we cannot bring our corruption to performe duties of Gods worship aright.
for unless there be a cutting off, we cannot bring our corruption to perform duties of God's worship aright.
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The words containe, a description of a Christian by his proper act, Worship, and by the proper object thereof, God ; The words contain, a description of a Christian by his proper act, Worship, and by the proper Object thereof, God;
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and by his most proper part, in spirit. And the word Worship, is taken for the inward worship of God, commanded in the first Commandement;
and by his most proper part, in Spirit. And the word Worship, is taken for the inward worship of God, commanded in the First Commandment;
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also, comprehending our feare, love of God, and joy in him: issuing from the knowledge of the true God.
also, comprehending our Fear, love of God, and joy in him: issuing from the knowledge of the true God.
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All our obedience, issuing herefrom, is worship of God ▪ including our duties to man, in obedience and relation to Gods Commandement.
All our Obedience, issuing herefrom, is worship of God ▪ including our duties to man, in Obedience and Relation to God's Commandment.
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The ground of this obedience and worship, is the relation betweene God and the re•sonable creature ▪ being the Image of God ▪ now this image being lost in the fall of our first parents, wee must worship him, not onely as our creator and maker, but as reconciled to us in Christ, as he hath made us anew.
The ground of this Obedience and worship, is the Relation between God and the re•sonable creature ▪ being the Image of God ▪ now this image being lost in the fallen of our First Parents, we must worship him, not only as our creator and maker, but as reconciled to us in christ, as he hath made us anew.
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Secondly, we are to worship him, as the well-spring of all grace, goodnesse, excellencie, and greatnesse. Secondly, we Are to worship him, as the wellspring of all grace, Goodness, excellency, and greatness.
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Thirdly, As he doth communicate all unto us, he is ours, Christ is ours, all is ours: Thirdly, As he does communicate all unto us, he is ours, christ is ours, all is ours:
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this should carry our soules to love him, be his, as he is ours: especially, to be his in Spirit. By which is meant the reasonable soule, understanding, will, and affections.
this should carry our Souls to love him, be his, as he is ours: especially, to be his in Spirit. By which is meant the reasonable soul, understanding, will, and affections.
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And Secondly, with sanctified understanding, sanctified will, and sanctified affections. Thirdly, with all our strength, spirit, life,
And Secondly, with sanctified understanding, sanctified will, and sanctified affections. Thirdly, with all our strength, Spirit, life,
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and chearfull readinesse. Wherefore, God is the proper object of spirituall worship.
and cheerful readiness. Wherefore, God is the proper Object of spiritual worship.
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Trust on him, love him, joy in him, invoke and pray to him, and to him onely;
Trust on him, love him, joy in him, invoke and pray to him, and to him only;
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not to the Virgin Mary, Saints, or Images, as the Papists doe. Mat. 4.10. Him onely shalt thou serve, as Christ saith, because our commandement is onely from him, and extends onely to him.
not to the Virgae Marry, Saints, or Images, as the Papists doe. Mathew 4.10. Him only shalt thou serve, as christ Says, Because our Commandment is only from him, and extends only to him.
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The promises are onely from him, he onely is present, in all places, he onely supplies our wants, and he onely knowes, what our wants are; and how to helpe.
The promises Are only from him, he only is present, in all places, he only supplies our Wants, and he only knows, what our Wants Are; and how to help.
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Saints are not present in all places, they cannot heare many at once, nay they cannot heare our prayers unlesse they be present, they are finite creatures, they have no infinite properties.
Saints Are not present in all places, they cannot hear many At once, nay they cannot hear our Prayers unless they be present, they Are finite creatures, they have no infinite properties.
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Christ, he bids us, invites us to come to him, he hath promised to heare us, and to ease us.
christ, he bids us, invites us to come to him, he hath promised to hear us, and to ease us.
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And further, God knowes the secret wants, which the Saints cannot know, no, wee our selves know them not,
And further, God knows the secret Wants, which the Saints cannot know, no, we our selves know them not,
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and therefore are we to goe onely to God in all our necessities: because it is most gainfull for us to goe to him that can helpe us,
and Therefore Are we to go only to God in all our necessities: Because it is most gainful for us to go to him that can help us,
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nay we owe him this honour, by going to him, to acknowledge his omnipresence, his willingnesse and ability to doe good.
nay we owe him this honour, by going to him, to acknowledge his omnipresence, his willingness and ability to do good.
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VERS. 3. In Spirit. THe Apostle in these words, shewes the manner of true worship, by the most proper,
VERS. 3. In Spirit. THe Apostle in these words, shows the manner of true worship, by the most proper,
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and fit part of a Christian;
and fit part of a Christian;
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to wit, his Spirit, that is, as soule truely sanctified, lively, and cheerfully, with a willing and ready mind, fitly disposed.
to wit, his Spirit, that is, as soul truly sanctified, lively, and cheerfully, with a willing and ready mind, fitly disposed.
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Contrary to outward, false, and hypocriticall worship.
Contrary to outward, false, and hypocritical worship.
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And the reason is, Because God is a Spirit, and therefore must be worshipped in spirit.
And the reason is, Because God is a Spirit, and Therefore must be worshipped in Spirit.
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Secondly, it is the best part of a man;
Secondly, it is the best part of a man;
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and God who challenges all, and that justly, looks especially that he hath the best part.
and God who challenges all, and that justly, looks especially that he hath the best part.
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Thirdly, the Spirit hath a being of it selfe, and praiseth, love•h, and rejoyceth in God,
Thirdly, the Spirit hath a being of it self, and Praiseth, love•h, and Rejoiceth in God,
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when its out of the body;
when its out of the body;
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and the body is stirred up to this du•y onely by the spirit, it being of it selfe senselesse as a blocke:
and the body is stirred up to this du•y only by the Spirit, it being of it self senseless as a block:
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and outward worship without inward, is but the carkasse of worship.
and outward worship without inward, is but the carcase of worship.
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The Prayer of a wicked man is abominable, because he regards iniquitie in his heart, Psal. 66.18.
The Prayer of a wicked man is abominable, Because he regards iniquity in his heart, Psalm 66.18.
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And this spirit of ours without the spirit of God, cannot worship him: and therefore every one that is not changed, makes God an Idoll.
And this Spirit of ours without the Spirit of God, cannot worship him: and Therefore every one that is not changed, makes God an Idol.
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This may deprive all such of comfort, as care not for this spirituall worship, thinking they have done enough, This may deprive all such of Comfort, as care not for this spiritual worship, thinking they have done enough,
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if they have mumbled a few idle words over:
if they have mumbled a few idle words over:
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God accepts it no more than if they had sacrificed a dogges head, as he saith, Esay 66.3.
God accepts it no more than if they had sacrificed a Dogs head, as he Says, Isaiah 66.3.
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And verily, what other is Poperie, but a bodie without a soule? when they worship in blinde sacrifices, in a strange language.
And verily, what other is Popery, but a body without a soul? when they worship in blind Sacrifices, in a strange language.
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Is this a spirituall worship? when they neither know what they doe nor say? Let us shew that we are not of their number:
Is this a spiritual worship? when they neither know what they do nor say? Let us show that we Are not of their number:
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Come we with love, and with the intention of all our affections, and this will sway the whole man, body and soule;
Come we with love, and with the intention of all our affections, and this will sway the Whole man, body and soul;
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and so shall we worship him in truth, and not in hypocrisie as many doe, that bring their Idols with them;
and so shall we worship him in truth, and not in hypocrisy as many do, that bring their Idols with them;
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their mindes are on their pleasures and riches, though their body be present before God.
their minds Are on their pleasures and riches, though their body be present before God.
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And it hath ever been an error in the world, this limiting and tying Gods worship to outward worship of the body, with a kinde of ceremonious gesture:
And it hath ever been an error in the world, this limiting and tying God's worship to outward worship of the body, with a kind of ceremonious gesture:
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and it is very much liked for such like Reasons as these are. First, the outward gesture :
and it is very much liked for such like Reasons as these Are. First, the outward gesture:
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as holding up hands, bending the knee, casting up the eyes, they are things that may easily be done.
as holding up hands, bending the knee, casting up the eyes, they Are things that may Easily be done.
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Secondly, they make a glorious shew in the eyes of the world ▪ its a commendable and good quality to be religious, especially if they bee observed so to be.
Secondly, they make a glorious show in the eyes of the world ▪ its a commendable and good quality to be religious, especially if they be observed so to be.
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Thirdly, its beneficiall to men: when as hereby they are knowne to be no Atheists, and therefore not that way uncapable of preferment, or the like.
Thirdly, its beneficial to men: when as hereby they Are known to be no Atheists, and Therefore not that Way uncapable of preferment, or the like.
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Fourthly, outward worship satisfies conscience a little:
Fourthly, outward worship Satisfies conscience a little:
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men know they must worship God, and go• to Church, that these are means to save men,
men know they must worship God, and go• to Church, that these Are means to save men,
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and th•y thinke that in doing so, they stoppe the cryes of their consciences. Alas! Alas!
and th•y think that in doing so, they stop the cries of their Consciences. Alas! Alas!
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these sleepie, blinded consciences of theirs, will •t length awake, and will accuse them, for the outward ceremonious hypocriticall worship of him, that requires the spirit to worship him with.
these sleepy, blinded Consciences of theirs, will •t length awake, and will accuse them, for the outward ceremonious hypocritical worship of him, that requires the Spirit to worship him with.
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But some men may say, how shall we know whether we serve God in spirit, or no? I answer, observe these properties. But Some men may say, how shall we know whither we serve God in Spirit, or no? I answer, observe these properties.
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First, W•ether thou lamentest thy defects in the best actions thou dost, and art not puffed up with conceit of the sufficiencie of thy performances. Paul found this in him; First, W•ether thou lamentest thy defects in the best actions thou dost, and art not puffed up with conceit of the sufficiency of thy performances. Paul found this in him;
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for although he lived, being a Pharisee, as concerning the Law unrebukable:
for although he lived, being a Pharisee, as Concerning the Law unrebukable:
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yet when he was converted, he saw much corruption which before he knew not, and laments and bewailes it, Rom. 7.
yet when he was converted, he saw much corruption which before he knew not, and laments and bewails it, Rom. 7.
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Secondly, Exami•e thy selfe, whether thou makest conscience of private closet duties? Of prayer in thy studie when none sees thee? Of thy very thoughts? Dost thou serve God with thy affections? and thy very soule? Dost thou weepe in secret for sinnes? yea for thy secret sinnes.
Secondly, Exami•e thy self, whither thou Makest conscience of private closet duties? Of prayer in thy study when none sees thee? Of thy very thoughts? Dost thou serve God with thy affections? and thy very soul? Dost thou weep in secret for Sins? yea for thy secret Sins.
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Dost not thou doe good duties to be seene of men, as the Pharisees did? Contrariwise, wil• thou omit no place nor time,
Dost not thou doe good duties to be seen of men, as the Pharisees did? Contrariwise, wil• thou omit no place nor time,
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but alwaies and in all places thou wilt worship God.
but always and in all places thou wilt worship God.
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This must be done, for God is alwayes and for ever God and he is in all places, in private as well as publike ▪ and therefore a Christians heart must be the Sanctum Sanctorum, where God must remaine present continually,
This must be done, for God is always and for ever God and he is in all places, in private as well as public ▪ and Therefore a Christians heart must be the Sanctum Sanctorum, where God must remain present continually,
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and therefore he makes conscience of, and is humbled for the least sinnes, yea those that the world esteemes not of,
and Therefore he makes conscience of, and is humbled for the least Sins, yea those that the world esteems not of,
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and counts them as niceties, and that in as great a measure as ordinarily men are,
and counts them as niceties, and that in as great a measure as ordinarily men Are,
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for the greatest sinnes they commit.
for the greatest Sins they commit.
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Thirdly, Canst thou indure the search of thy selfe? and thy infirmities by all meanes, by thy selfe, by others, by the word, by private friends? Nay, canst thou desire this search, that thou maist know thy •inne more and more? for this end, that thou mayst truely hate it, with a more perfect hatred? Canst thou truely appeale to God,
Thirdly, Canst thou endure the search of thy self? and thy infirmities by all means, by thy self, by Others, by the word, by private Friends? Nay, Canst thou desire this search, that thou Mayest know thy •inne more and more? for this end, that thou Mayest truly hate it, with a more perfect hatred? Canst thou truly appeal to God,
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as Peter did to Christ, thou knowest that I love and preferre thee above all? It is a sure signe of thy sinceritie which the world cannot have:
as Peter did to christ, thou Knowest that I love and prefer thee above all? It is a sure Signen of thy sincerity which the world cannot have:
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and therefore when they see their sinnes laid open, they spurne at the ordinances, and spite the Minister and their true friends, that put them in minde of their faults, accounting them as their onely enemies.
and Therefore when they see their Sins laid open, they spurn At the ordinances, and spite the Minister and their true Friends, that put them in mind of their Faults, accounting them as their only enemies.
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Surely they shall never be able to indure the search of God hereafter, and the last day when he shall lay them open, they shall be overcome with shame.
Surely they shall never be able to endure the search of God hereafter, and the last day when he shall lay them open, they shall be overcome with shame.
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A fourth signe is, That at the houre of thy death, this spiritual worshipping of God will give thee content, when nothing else can:
A fourth Signen is, That At the hour of thy death, this spiritual worshipping of God will give thee content, when nothing Else can:
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Thou mayst say with comfort as Hezekiah did; Lord remember how I have walked before thee in sinceritie.
Thou Mayest say with Comfort as Hezekiah did; Lord Remember how I have walked before thee in sincerity.
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When down-right affliction comes, outward verball profession vanisheth, with all the comforts thereof, then perisheth the hope of the hypocrite. Two things upheld Iob in comfort, in his great extremity:
When downright affliction comes, outward verbal profession Vanishes, with all the comforts thereof, then Perishes the hope of the hypocrite. Two things upheld Job in Comfort, in his great extremity:
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he was first assured, that his redeemer lived: and secondly, he knew his innocency in those things that his friends charged him with:
he was First assured, that his redeemer lived: and secondly, he knew his innocency in those things that his Friends charged him with:
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and such times will fall on us all, either at the time of death, or before,
and such times will fallen on us all, either At the time of death, or before,
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when nothing but innocencie, and sincerity shall be able to uphold us.
when nothing but innocence, and sincerity shall be able to uphold us.
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Labour therefore for sincerity and spirituall worship, Worship God in spirit, but let it be done outwardly also.
Labour Therefore for sincerity and spiritual worship, Worship God in Spirit, but let it be done outwardly also.
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But first, bring thy heart and intention to what thou dost, and that will stirre up the outward man to its duty,
But First, bring thy heart and intention to what thou dost, and that will stir up the outward man to its duty,
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and for the performance hereof, follow these directions. First, learne to know God aright:
and for the performance hereof, follow these directions. First, Learn to know God aright:
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For worship is answerable to knowledge, for how can we reverence God aright, when we know neither his goodnesse,
For worship is answerable to knowledge, for how can we Reverence God aright, when we know neither his Goodness,
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nor his greatnesse? how can we trust on God, when we see not his truth in the performance of his promises, in the Scriptures, and in our owne experience:
nor his greatness? how can we trust on God, when we see not his truth in the performance of his promises, in the Scriptures, and in our own experience:
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those that doe not these, know not God, for as the heart affects according to knowledge.
those that do not these, know not God, for as the heart affects according to knowledge.
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So also its true in divinitie, as we know his justice wee shall feare, as we know his mercy wee shall love him,
So also its true in divinity, as we know his Justice we shall Fear, as we know his mercy we shall love him,
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and as we know his truth we shall trust on him. Psal. 9.10. They that know thy name shall trust in thee:
and as we know his truth we shall trust on him. Psalm 9.10. They that know thy name shall trust in thee:
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and in other places of the said Psalme, the Lord is knowne in the judgement he executeth, vers. 16.
and in other places of the said Psalm, the Lord is known in the judgement he Executeth, vers. 16.
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Secondly, know God to be the first mover and cause of all: men ordinarily feare the creature, attributing that to it, which belongs to the Creator.
Secondly, know God to be the First mover and cause of all: men ordinarily Fear the creature, attributing that to it, which belongs to the Creator.
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But God, he is the giver of all, and Christians looke on the secondary means,
But God, he is the giver of all, and Christians look on the secondary means,
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as to the first author and ground of all the rest, they behold the Magistrate as in God:
as to the First author and ground of all the rest, they behold the Magistrate as in God:
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feare them no otherwise, but in the Lord.
Fear them no otherwise, but in the Lord.
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Atheists they will not sticke at any sinne whatsoever, to get the love of those, that may bring them any worldly commodity.
Atheists they will not stick At any sin whatsoever, to get the love of those, that may bring them any worldly commodity.
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A Christian, hee pleases, and seekes the love of him that can make enemies friends, when he lists, and when its for our good;
A Christian, he Pleases, and seeks the love of him that can make enemies Friends, when he lists, and when its for our good;
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he knowes, in him we live, move, and have our being. Thirdly, make much of spirituall meanes:
he knows, in him we live, move, and have our being. Thirdly, make much of spiritual means:
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God he works by meanes, by his word, attend to it: it works love, feare, joy, and reverence in us:
God he works by means, by his word, attend to it: it works love, Fear, joy, and Reverence in us:
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and therefore, no marvaile if those that neglect these meanes, are not acquainted with these graces of Gods spirit.
and Therefore, no marvel if those that neglect these means, Are not acquainted with these graces of God's Spirit.
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4 Fourthly, Lift up thy heart to Christ, the quickening spirit, 1 Cor. 15. Our hearts naturally are dead:
4 Fourthly, Lift up thy heart to christ, the quickening Spirit, 1 Cor. 15. Our hearts naturally Are dead:
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Christ is our life, when thou art most especially called to love, to feare, to humilitie, pray to him to move thee,
christ is our life, when thou art most especially called to love, to Fear, to humility, pray to him to move thee,
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and yeeld thy selfe to him, and then shalt thou pray in spirit: as it is said in Iude 20. heare in spirit, doe all in spirit:
and yield thy self to him, and then shalt thou pray in Spirit: as it is said in Iude 20. hear in Spirit, do all in Spirit:
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doe outward workes of thy calling in spirit, for a true worshipper will out of spirituall grounds doe all outward works of his particular calling;
do outward works of thy calling in Spirit, for a true worshipper will out of spiritual grounds do all outward works of his particular calling;
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as well as the workes of his generall Christian vocation. Let us therefore doe all things from our hearts to God, and to our neighbour:
as well as the works of his general Christian vocation. Let us Therefore do all things from our hearts to God, and to our neighbour:
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else will not God accept of our workes. It is the Iew inwardly, who shall have praise of God.
Else will not God accept of our works. It is the Iew inwardly, who shall have praise of God.
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The want of this sincerity, hath extinguished the light of many a glorious professour, and thereby hath brought a great scandall upon the true worshippers of God in spirit.
The want of this sincerity, hath extinguished the Light of many a glorious professor, and thereby hath brought a great scandal upon the true worshippers of God in Spirit.
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VERS. 3. And rejoyce in Christ.
VERS. 3. And rejoice in christ.
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THe word rejoyce, implyes a boasting, or glorying of the heart, manifesting it selfe in outward countenance and gesture;
THe word rejoice, Implies a boasting, or glorying of the heart, manifesting it self in outward countenance and gesture;
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as also, in speech, it also implies a resting on, and contenting in, the thing we glory in:
as also, in speech, it also Implies a resting on, and contenting in, the thing we glory in:
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proceeding from an assurance, that we glory in a thing worthy of glory, for they are fooles that delight in bables. Observe hence therefore,
proceeding from an assurance, that we glory in a thing worthy of glory, for they Are Fools that delight in babbles. Observe hence Therefore,
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That those that will worship Christ aright, must glorie in him: That those that will worship christ aright, must glory in him:
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For the worship of Christ is a thing that requires incouragement, and nothing can worke this incouragement like the glorying in Christ:
For the worship of christ is a thing that requires encouragement, and nothing can work this encouragement like the glorying in christ:
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and therefore Paul in the first part of his Epistle to the Romans, having shewed that God had elected them freely,
and Therefore Paul in the First part of his Epistle to the Roman, having showed that God had elected them freely,
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and had begun the worke of sanctification in their hearts: he comes in the 12. Chapter:
and had begun the work of sanctification in their hearts: he comes in the 12. Chapter:
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I beseech you (saith he) present your selves as a holy, living, and acceptable sacrifice, to God. And in Tit. 2.11.I beseech you (Says he) present your selves as a holy, living, and acceptable sacrifice, to God. And in Tit. 2.11.
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The grace of God teacheth, by incouraging us to deny ungodlines, & to walk unblameably, soberly, righteously, The grace of God Teaches, by encouraging us to deny ungodliness, & to walk unblamably, soberly, righteously,
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and godlily, in this present world. and godlily, in this present world.
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And therefore, whensoever wee grow dull or dead, think of the great benefits that we have by Christ, and it will quicken us, and all our performances. In the next place observe:
And Therefore, whensoever we grow dull or dead, think of the great benefits that we have by christ, and it will quicken us, and all our performances. In the next place observe:
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That Christ is the matter, and subject of true glory and rejoycing, and onely Christ: That christ is the matter, and Subject of true glory and rejoicing, and only christ:
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for they well goe together, a full, and large affection, with a full and large object:
for they well go together, a full, and large affection, with a full and large Object:
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boasting is a full affection, the object is every way as full.
boasting is a full affection, the Object is every Way as full.
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First, as he is God and man, he is God full of all things, he is man full of all grace,
First, as he is God and man, he is God full of all things, he is man full of all grace,
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and void of all sinne, he is Christ anointed to performe all his offices, he is a Prophet all-sufficient in all wisedome, in him are the treasures of wisedome:and void of all sin, he is christ anointed to perform all his Offices, he is a Prophet All-sufficient in all Wisdom, in him Are the treasures of Wisdom:
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he teaches us, not onely how to doe, but he teaches the very deed:
he Teaches us, not only how to do, but he Teaches the very deed:
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he is our High-priest, he is the sacrifice, the altar, and the Priest, and he is our eternall Priest in Heaven, and on earth:
he is our High priest, he is the sacrifice, the altar, and the Priest, and he is our Eternal Priest in Heaven, and on earth:
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on earth as suffering for us; in Heaven as mediating for our peace.
on earth as suffering for us; in Heaven as mediating for our peace.
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Who shall condemne us, it is Christ that dyeth? yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.34. He is also our King, he is King of all:Who shall condemn us, it is christ that Dies? yea rather that is risen again, who is even At the right hand of God, who also makes Intercession for us, Rom. 8.34. He is also our King, he is King of all:
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King of kings, and Lord of lords, a King for ever, and at all times, subduing all rebellions within us, and all enemies without us;
King of Kings, and Lord of Lords, a King for ever, and At all times, subduing all rebellions within us, and all enemies without us;
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and he is all these so, as none is like him: and therefore is worthy of our glory.
and he is all these so, as none is like him: and Therefore is worthy of our glory.
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Secondly, Christ is communicative in all these: Secondly, christ is communicative in all these:
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he is Prophet, Priest, King for us, he is God, man, he is Christ for us:
he is Prophet, Priest, King for us, he is God, man, he is christ for us:
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he sought not his owne, it was his communicative goodnesse that drew him from Heaven, to take our nature.
he sought not his own, it was his communicative Goodness that drew him from Heaven, to take our nature.
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Thirdly, he is present, and ready to doe all good for us. he is present with us to the end of the world: nay, Thirdly, he is present, and ready to do all good for us. he is present with us to the end of the world: nay,
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Fourthly, we are his members, he is in us: we are his wife ; Fourthly, we Are his members, he is in us: we Are his wife;
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nay we are him. Saul, why persecutest thou me? 1 Cor. 12. We are all one body with Christ.
nay we Are him. Saul, why Persecutest thou me? 1 Cor. 12. We Are all one body with christ.
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Fifthly, We are even, whiles we are here, glorified with Christ : he is our husband, if hee be honoured, we his spouse also are advanced: Fifthly, We Are even, while we Are Here, glorified with christ: he is our husband, if he be honoured, we his spouse also Are advanced:
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if he be our King, we are his Queene: if the head be crowned, the body is honoured: and
if he be our King, we Are his Queen: if the head be crowned, the body is honoured: and
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Sixthly, all this is from God, and freely comes from him: Christ is anointed by the spirit, and sent from the father. 1 Cor. 1.30. He is made of God, wisedome, righteousnesse, sanctification, and redemption to us. And Ioh. 6.44. No man can come to me, except the Father who hath sent me draw him: Sixthly, all this is from God, and freely comes from him: christ is anointed by the Spirit, and sent from the father. 1 Cor. 1.30. He is made of God, Wisdom, righteousness, sanctification, and redemption to us. And John 6.44. No man can come to me, except the Father who hath sent me draw him:
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and it is further said that God sealed him.
and it is further said that God sealed him.
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So that we may rejoyce in Christ, because that thereby we come to joy in God,
So that we may rejoice in christ, Because that thereby we come to joy in God,
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for he reconciles us to God, who called him to this office, which was witnessed at his baptisme,
for he reconciles us to God, who called him to this office, which was witnessed At his Baptism,
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when as the whole Trinity bare witnesse thereof. But it may be questioned. What? may wee not joy in any other thing else but in Christ.
when as the Whole Trinity bore witness thereof. But it may be questioned. What? may we not joy in any other thing Else but in christ.
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I answer, there may be two causes of our joy. One principall; the other lesse principall.
I answer, there may be two Causes of our joy. One principal; the other less principal.
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We must onely rejoyce in Christ, as the maine and principall cause of our happinesse.
We must only rejoice in christ, as the main and principal cause of our happiness.
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But we may rejoyce in creatures, so farre forth as they are testimonies of Christs love,
But we may rejoice in creatures, so Far forth as they Are testimonies of Christ love,
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and in peace of conscience, as comming from Christ:
and in peace of conscience, as coming from christ:
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and in the word of God, as it is the Gospell of the revelation of Christ to us. For use.
and in the word of God, as it is the Gospel of the Revelation of christ to us. For use.
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We may observe this doctrine, as a ground of the necessitie of particular faith. We may observe this Doctrine, as a ground of the necessity of particular faith.
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For none can boast, but the boasting must arise from a particular faith, which onely is the true ground of every mans particular assurance.
For none can boast, but the boasting must arise from a particular faith, which only is the true ground of every men particular assurance.
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Secondly, let it serve as a direction to every Christian that will rejoyce, let him goe out of himselfe and rejoyce in Christ, his King, his Priest, and his Prophet:
Secondly, let it serve as a direction to every Christian that will rejoice, let him go out of himself and rejoice in christ, his King, his Priest, and his Prophet:
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let him observe what he hath done for him, and what he will doe for him,
let him observe what he hath done for him, and what he will do for him,
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and thereby see himselfe perfectly happy, and
and thereby see himself perfectly happy, and
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In the third place, Let us first boast, that we have Christ, and then in his benefits and blessings that follo• him.
In the third place, Let us First boast, that we have christ, and then in his benefits and blessings that follo• him.
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First, rejoyce that we have the field, then rejoyce in the pearle.
First, rejoice that we have the field, then rejoice in the pearl.
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And therefore the Apo•tle sayes not, rejoyce in faith, or in obedience, but in Christ: who being once mine,
And Therefore the Apo•tle Says not, rejoice in faith, or in Obedience, but in christ: who being once mine,
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how shall I not have all things with him?
how shall I not have all things with him?
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Those that are burdened with sorrow for their sinne, let them consider. Why doe they grieve? doe their sinnes trouble them? Christ, hee came to dye for sinne, he is their high-Priest, he came to save sinners. Those that Are burdened with sorrow for their sin, let them Consider. Why do they grieve? doe their Sins trouble them? christ, he Come to die for sin, he is their high-Priest, he Come to save Sinners.
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Doth the devill accuse them? let them know Christ chose them, he pleades for them, who can lay any thing to their charge, Christ he is dead, risen;
Does the Devil accuse them? let them know christ chosen them, he pleads for them, who can lay any thing to their charge, christ he is dead, risen;
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nay he is ascended into Heaven. Are they troubled with crosses? That is the best time to rejoyce in Christ.
nay he is ascended into Heaven. are they troubled with Crosses? That is the best time to rejoice in christ.
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We joy in tribulation, Rom. 5.3. When nothing comforts us, then hath Christ sweetest communion with our hearts.We joy in tribulation, Rom. 5.3. When nothing comforts us, then hath christ Sweetest communion with our hearts.
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St. Steven, when the stones •lew about him, and Paul in the dungeon had the most sweet consolation,
Saint Steven, when the stones •lew about him, and Paul in the dungeon had the most sweet consolation,
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and comfortable presence of Gods spirit that upheld them. Nay in death, wee may glory most of all:
and comfortable presence of God's Spirit that upheld them. Nay in death, we may glory most of all:
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it lets us into that state, into that sweet society with our Saviour and the Saints, the very hope whereof, doth now sustaine us,
it lets us into that state, into that sweet society with our Saviour and the Saints, the very hope whereof, does now sustain us,
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and cause us to glory here: as in Rom. 5.2. And death now is but a droane, the sting is gone, all enemies are conquered.
and cause us to glory Here: as in Rom. 5.2. And death now is but a Drone, the sting is gone, all enemies Are conquered.
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In the fifth place, See wherein the glory of a man, of a nation, of a kingdome consists: In the fifth place, See wherein the glory of a man, of a Nation, of a Kingdom consists:
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it is in Christ, and that which exhibites Christ. What made the Iewes rejoyce? marke the prerogatives they had. Rom. 9.3. Adoption, covenant, promises, and Christ.
it is in christ, and that which exhibits christ. What made the Iewes rejoice? mark the prerogatives they had. Rom. 9.3. Adoption, Covenant, promises, and christ.
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What made the house of Iuda so famous? and Mary so blesse her selfe? All generations shall call me blessed:
What made the house of Iuda so famous? and Marry so bless her self? All generations shall call me blessed:
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Christ that vouchsafed to proceed out of her loynes, and from that stocke.
christ that vouchsafed to proceed out of her loins, and from that stock.
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Abraham rejoyced to see Christs day, though he saw it a farre off by the eye of faith.Abraham rejoiced to see Christ day, though he saw it a Far off by the eye of faith.
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And what should we glory in above the Iewes? above other nations? but in this;
And what should we glory in above the Iewes? above other Nations? but in this;
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the vaile is taken away, Christ shines, and we have the Gospell in its puritie. This the Apostle lookes for in the Corinthians, 2 Cor. 2.3. Having confidence that my joy is the joy of you all.
the veil is taken away, christ shines, and we have the Gospel in its purity. This the Apostle looks for in the Corinthians, 2 Cor. 2.3. Having confidence that my joy is the joy of you all.
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Now what was Pauls joy? God forbid (saith he) that I should rejoyce, but in the crosse of Christ, Gal. 6.14. Let us not therefore rejoyce in peace, or plenty, fortified places, or the like.
Now what was Paul's joy? God forbid (Says he) that I should rejoice, but in the cross of christ, Gal. 6.14. Let us not Therefore rejoice in peace, or plenty, fortified places, or the like.
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No, if we had not Christ to rejoyce in, we were no better than Turkes. Happy is the people whose God is the Lord ;
No, if we had not christ to rejoice in, we were no better than Turkes. Happy is the people whose God is the Lord;
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for in him shall we have fulnesse of joy and comfort: make use of this in time of temptation.
for in him shall we have fullness of joy and Comfort: make use of this in time of temptation.
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When the divell would robbe us of our joy, fly to Christ, oppose him against all:
When the Devil would rob us of our joy, fly to christ, oppose him against all:
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oppose the second Adam against the first, he came to doe what ever the other did undoe.
oppose the second Adam against the First, he Come to do what ever the other did undo.
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Learne to see the subtilty of the divell, and thine owne heart, and fill thy heart with the Scriptures,
Learn to see the subtlety of the Devil, and thine own heart, and fill thy heart with the Scriptures,
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and with meditations of the promises, and they will cause our love to be so fervent,
and with meditations of the promises, and they will cause our love to be so fervent,
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as all our service of God will seeme to be easie to us. As the time that Iacob served seemed nothing, for the love he bare to Rachel.
as all our service of God will seem to be easy to us. As the time that Iacob served seemed nothing, for the love he bore to Rachel.
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But how shall wee know whether wee rejoyce in Christ, or not? I answer ▪ by these signes:
But how shall we know whither we rejoice in christ, or not? I answer ▪ by these Signs:
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First, when we glorie, see the ground whence it arises, whether from God reconciled to us or not. If otherwise: remember that of Ier. 9.23. Let not the wise man glory in his wisedome, nor the strong man in his strength, all such rejoycing is evill. First, when we glory, see the ground whence it arises, whither from God reconciled to us or not. If otherwise: Remember that of Jeremiah 9.23. Let not the wise man glory in his Wisdom, nor the strong man in his strength, all such rejoicing is evil.
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But let him that glorieth, glory in this, that he understandeth, and knoweth me that I am the Lord. But let him that Glorieth, glory in this, that he understands, and Knoweth me that I am the Lord.
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Secondly, If we glory in the Lord, it will stirre us up to thankes: What we joy in we will praise: Secondly, If we glory in the Lord, it will stir us up to thanks: What we joy in we will praise:
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if we joy in Christ, we shall like the Spouse in Canticles, ever be setting forth the praises of our beloved. Thus did Paul, Ephes. 1.3. and Peter, 1 Pet. 1.3. and therefore where deadnesse, and dulnesse is, it shewes no true Christian joy.
if we joy in christ, we shall like the Spouse in Canticles, ever be setting forth the praises of our Beloved. Thus did Paul, Ephesians 1.3. and Peter, 1 Pet. 1.3. and Therefore where deadness, and dulness is, it shows no true Christian joy.
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Thirdly, Our glorying will be seene in dutie: delight ever implies the intention to doe any good worke, and diligence. Thirdly, Our glorying will be seen in duty: delight ever Implies the intention to do any good work, and diligence.
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Fourthly, if we glory in Christ aright, we shall not indure any addition to Christ; Fourthly, if we glory in christ aright, we shall not endure any addition to christ;
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and therefore we shall abhorre that Popish Tenent, which puts so many additions to Christ, in the meritorious worke of our salvation.
and Therefore we shall abhor that Popish Tenent, which puts so many additions to christ, in the meritorious work of our salvation.
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A true rejoycer in Christ, sees such all-sufficiency in Christs merits, and worke, that he abhorres purgatorie and such trash:
A true rejoicer in christ, sees such All-sufficiency in Christ merits, and work, that he abhors purgatory and such trash:
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and so much the more, by how much his glorying in Christ, is the more fervent and sincere.
and so much the more, by how much his glorying in christ, is the more fervent and sincere.
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Christ is our husband, we are his spouse: if we cleave to any other, than to Christ, we are adulterers.
christ is our husband, we Are his spouse: if we cleave to any other, than to christ, we Are Adulterers.
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No, let him kisse us with the kisses of his mouth, and none but he. Fifthly, this joy where it is, it will breed content in all estates:
No, let him kiss us with the Kisses of his Mouth, and none but he. Fifthly, this joy where it is, it will breed content in all estates:
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Paul could want and abound, and so can a true rejoycer:Paul could want and abound, and so can a true rejoicer:
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in Christ he hath all, he cares not for earthly wants, so he wants no heavenly comfort;
in christ he hath all, he Cares not for earthly Wants, so he Wants no heavenly Comfort;
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if he be poore, he is rich in heaven;
if he be poor, he is rich in heaven;
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nay what he most complaines of are good for him, life or death, all's one with him, Christ is his, and in him all things. But it may be said:
nay what he most complains of Are good for him, life or death, all's one with him, christ is his, and in him all things. But it may be said:
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There are many Christians are not in this happy condition? I answer. There Are many Christians Are not in this happy condition? I answer.
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Its their owne fault, to yeeld to the divels policie, and their owne weaknesse, that will not labour to breake through these clouds, and challenge the promises. Its their own fault, to yield to the Devils policy, and their own weakness, that will not labour to break through these Clouds, and challenge the promises.
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VERS. 3. And have no confidence in the flesh. THese words are in truth included in the former:
VERS. 3. And have no confidence in the Flesh. THese words Are in truth included in the former:
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for he that glories in Christ, will have no confidence in the flesh.
for he that Glories in christ, will have no confidence in the Flesh.
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But the Apostle notes this as a plaine demonstration and evidence of the glorying in Christ.
But the Apostle notes this as a plain demonstration and evidence of the glorying in christ.
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For by the copulative conjoyning of them, it is all one as if he had said:
For by the copulative conjoining of them, it is all one as if he had said:
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what a man trusts to, he glories in, and what he glories in he trusts to, and is confident of.
what a man trusts to, he Glories in, and what he Glories in he trusts to, and is confident of.
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If in wit his glorying be, he trusts to it though it be to his ruine;
If in wit his glorying be, he trusts to it though it be to his ruin;
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as it fell out with Achitophel. If in eloquence of speech, hee trusts to it,
as it fell out with Ahithophel. If in eloquence of speech, he trusts to it,
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and it brings shame, as it did to Herod. If in honour, hee trusts to it,
and it brings shame, as it did to Herod. If in honour, he trusts to it,
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and brings himselfe to dishonour, as Haman did. By flesh, is meant outward things, as prerogatives, priviledges, actions of a mans owne doing,
and brings himself to dishonour, as Haman did. By Flesh, is meant outward things, as prerogatives, privileges, actions of a men own doing,
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and particularly, he aimes at Circumcision, which he calls outward, and that of the flesh. So as the observation that wee may gather is:
and particularly, he aims At Circumcision, which he calls outward, and that of the Flesh. So as the observation that we may gather is:
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That confidence in Christ, takes away confidence in outward things. The reason is:That confidence in christ, Takes away confidence in outward things. The reason is:
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if Christ be fully all sufficient, what need is there of any outward thing to put confidence in? For these are two opposite things, and one overthrows the other.
if christ be Fully all sufficient, what need is there of any outward thing to put confidence in? For these Are two opposite things, and one overthrows the other.
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The second instruction is, That naturally men have confidence in outward things :
The second instruction is, That naturally men have confidence in outward things:
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for having not hearts filled with grace, they relish not Christ, but flye to ceremonious outward actions as their refuge. for having not hearts filled with grace, they relish not christ, but fly to ceremonious outward actions as their refuge.
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Nay, in the Church, till we be converted, we naturally flie to outward fleshly confidence.
Nay, in the Church, till we be converted, we naturally fly to outward fleshly confidence.
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We have the Word taught to us, we come to heare it twice on the Lords day:We have the Word taught to us, we come to hear it twice on the lords day:
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alas what is this if thou be not transformed, and inwardly and outwardly conformed in obedience? Hast thou the Sacraments ? dost thou uncover thy head,
alas what is this if thou be not transformed, and inwardly and outwardly conformed in Obedience? Hast thou the Sacraments? dost thou uncover thy head,
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or bow the knee? these are good, and they seeme faire:
or bow the knee? these Are good, and they seem fair:
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but where is the heart? how is that prepared? hast thou an earnest desire to leave off thy course of sinning? and dost thou resolve hereafter to amend thy life? O here is the hard spirituall worke.
but where is the heart? how is that prepared? hast thou an earnest desire to leave off thy course of sinning? and dost thou resolve hereafter to amend thy life? O Here is the hard spiritual work.
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So, in outward fasting, and abstinence, its an easie matter, the Pharisee did it often:
So, in outward fasting, and abstinence, its an easy matter, the Pharisee did it often:
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but this is the fast that God hath commanded, to loose the bands of wickednesse, Esay 59.6. to fast from sinne.
but this is the fast that God hath commanded, to lose the bans of wickedness, Isaiah 59.6. to fast from sin.
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The suffering of the flesh, if it be separated from spirituall use, and almes, they profit nothing, 1 Cor. 13.3. All Pauls prerogatives, which were many, 2 Cor. 11, and 12. chapters.The suffering of the Flesh, if it be separated from spiritual use, and alms, they profit nothing, 1 Cor. 13.3. All Paul's prerogatives, which were many, 2 Cor. 11, and 12. Chapters.
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Yet were they in his account but drosse and dung, in comparison of Christ. Most men are like Ephraim, Hosea 10.11. as heifer•, who serve to tread out corne, and to plow:
Yet were they in his account but dross and dung, in comparison of christ. Most men Are like Ephraim, Hosea 10.11. as heifer•, who serve to tread out corn, and to blow:
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Ephraim loved to tread corne where hee might eate his belly full;Ephraim loved to tread corn where he might eat his belly full;
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for by the law of Moses, the mouth of the Oxe that treadeth out the corne, was not to bee musled:
for by the law of Moses, the Mouth of the Ox that treadeth out the corn, was not to be musled:
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men, they are delighted in the performance of slight duties, but to put their necke under the yoke, to plow its a hard worke, who can beare it?
men, they Are delighted in the performance of slight duties, but to put their neck under the yoke, to blow its a hard work, who can bear it?
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But some will say, O what doe you condemne outward duties, and use of them?
But Some will say, Oh what do you condemn outward duties, and use of them?
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I answer, wee may consider religious duties two wayes. First, as they are outward meanes to salvation, for so they are.
I answer, we may Consider religious duties two ways. First, as they Are outward means to salvation, for so they Are.
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Secondly, as they are expressions of inward truth, and so out of a sincere intire affection wee beare to them,
Secondly, as they Are expressions of inward truth, and so out of a sincere entire affection we bear to them,
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and out of a desire to bee wrought upon by them, we doe them; thus they are commended that use them:
and out of a desire to be wrought upon by them, we do them; thus they Are commended that use them:
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but let them want but an inch of this, all is abominable, all is flesh. The Iewes, they boasted in the name of holy people, in their law, in the Temple, in the Holy land: yet for all these (saith God) you shall goe into captivity: against such Christ preached;
but let them want but an inch of this, all is abominable, all is Flesh. The Iewes, they boasted in the name of holy people, in their law, in the Temple, in the Holy land: yet for all these (Says God) you shall go into captivity: against such christ preached;
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Woe to you Scribes and Pharisees, you tithe mint, but let passe justice and judgement. And Paul, bee not high minded, but feare.Woe to you Scribes and Pharisees, you tithe mint, but let pass Justice and judgement. And Paul, be not high minded, but Fear.
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And the reasons, why men are taken up with this fleshly confidence, are.
And the Reasons, why men Are taken up with this fleshly confidence, Are.
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First, outward things are easie, and men cannot bend themselves to performe the hard matters of the law. First, outward things Are easy, and men cannot bend themselves to perform the hard matters of the law.
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Secondly, they are glorious, and men desire to be observed. Secondly, they Are glorious, and men desire to be observed.
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Thirdly, men have a foolish conceit that God is delighted with the outward act, when the inward sinceritie is wanting. Thirdly, men have a foolish conceit that God is delighted with the outward act, when the inward sincerity is wanting.
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Fourthly, men want knowledge of themselves; want the inward change, want sense of their owne unworthinesse, and Christs worthinesse. Fourthly, men want knowledge of themselves; want the inward change, want sense of their own unworthiness, and Christ worthiness.
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Fifthly, God followeth such with prosperitie in this world; thereby they thinke God is well pleased with them, til the houre of death come, Fifthly, God follows such with Prosperity in this world; thereby they think God is well pleased with them, till the hour of death come,
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and then they finde all but froth. How shall we know whether our confidence is fleshly or not?
and then they find all but froth. How shall we know whither our confidence is fleshly or not?
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I answer, where this fleshly confidence is, there is bitternesse of spirit against sinceritie : I answer, where this fleshly confidence is, there is bitterness of Spirit against sincerity:
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the Pharisees, the Doctours of the law, sate in Moses chaire, yet who more opposed Christ than they? Nay, they wholly and onely, in their whole course, sought to persecute him, and made it their trade. the Pharisees, the Doctors of the law, sat in Moses chair, yet who more opposed christ than they? Nay, they wholly and only, in their Whole course, sought to persecute him, and made it their trade.
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Secondly, where this fleshly confidence is, there is also a secret blessing of our selves, in our performance of good duties, without humiliation of our defects.
Secondly, where this fleshly confidence is, there is also a secret blessing of our selves, in our performance of good duties, without humiliation of our defects.
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Hypocrites think that God is beholding to them, and therefore doe blesse themselves in the deed done.
Hypocrites think that God is beholding to them, and Therefore do bless themselves in the deed done.
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In the fourth verse, hee comes to an argument taken from himselfe against those of the Concision.
In the fourth verse, he comes to an argument taken from himself against those of the Concision.
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VERS. 4. Though I might also have confidence in the flesh, if any other man thinketh, that he hath whereof he might trust in the flesh, I more. AS if he had said:
VERS. 4. Though I might also have confidence in the Flesh, if any other man Thinketh, that he hath whereof he might trust in the Flesh, I more. AS if he had said:
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if any other man may glory in the flesh, then may I much more. But I doe not thinke, that I have cause sufficient to glory in the flesh;
if any other man may glory in the Flesh, then may I much more. But I do not think, that I have cause sufficient to glory in the Flesh;
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therefore have not they, or may not they, glory in the flesh.
Therefore have not they, or may not they, glory in the Flesh.
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And the reason, or ground of this proposition, is taken from his many prerogatives he had, which he comes to in the 5. and 6. verses following.
And the reason, or ground of this proposition, is taken from his many prerogatives he had, which he comes to in the 5. and 6. Verses following.
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Circumcision was the first prerogative before conversion, and it was not before the eighth day, to the end, that the childe might gather some strength to beare,
Circumcision was the First prerogative before conversion, and it was not before the eighth day, to the end, that the child might gather Some strength to bear,
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and indure the ceremony, for it was of it selfe grievous, and a bloudy ceremonie. Wherefore it was that Moses his wife called him a bloudy husband:
and endure the ceremony, for it was of it self grievous, and a bloody ceremony. Wherefore it was that Moses his wife called him a bloody husband:
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and this ceremony was not to be respited above eight dayes, that the parents might not be delayed in their comfort.
and this ceremony was not to be respited above eight days, that the Parents might not be delayed in their Comfort.
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Whence we may gather, that dying before baptisme is no necessary impediment to the salvation of the childe:
Whence we may gather, that dying before Baptism is no necessary impediment to the salvation of the child:
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for the same covenant is annexed to circumcision, that is, to baptisme:
for the same Covenant is annexed to circumcision, that is, to Baptism:
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and the Papists that hold, that the death of children before baptisme hindreth the salvation of the infant, may as wel hold, that all the children that dyed before the eight day (being the day of circumcision) were damned. Secondly, observe this;
and the Papists that hold, that the death of children before Baptism hindereth the salvation of the infant, may as well hold, that all the children that died before the eight day (being the day of circumcision) were damned. Secondly, observe this;
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that children, though infants, may, nay must bee baptized, if it may be with conveniencie; for children were circumcised, nay they were injoyned circumcision on the eighth day.
that children, though Infants, may, nay must be baptised, if it may be with conveniency; for children were circumcised, nay they were enjoined circumcision on the eighth day.
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Now seeing the covenant is the same, and given to children, now as then: why may not the seale therof be now given in their infancie, as then?
Now seeing the Covenant is the same, and given to children, now as then: why may not the seal thereof be now given in their infancy, as then?
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VERS. 5. Of the stocke of Israel. IAcob had his name changed of his wrestling with the Angell, and prevailed:
VERS. 5. Of the stock of Israel. IAcob had his name changed of his wrestling with the Angel, and prevailed:
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St. Paul sayes, he was of that stocke of Israel that prevailed with God.
Saint Paul Says, he was of that stock of Israel that prevailed with God.
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VERS. 5. Of the Tribe of Benjamin. THere were two Tribes of especiall credit: Iuda and Benjamin, they were Kingly Tribes.
VERS. 5. Of the Tribe of Benjamin. THere were two Tribes of especial credit: Iuda and Benjamin, they were Kingly Tribes.
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Benjamin was honoured with the first King, Saul the sonne of Kish, who though he were a cast-away,Benjamin was honoured with the First King, Saul the son of Kish, who though he were a castaway,
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yet its a matter of great joy in the flesh, to have great men, personages, and learned men of their linage.
yet its a matter of great joy in the Flesh, to have great men, Personages, and learned men of their lineage.
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VERS. 5. An Hebrew of the Hebrewes. MOre ancient than an Israelite :
VERS. 5. an Hebrew of the Hebrews. MOre ancient than an Israelite:
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for Abraham was an Hebrew, before Iacob was an Israelite: and he was an Hebrew borne, no proselyte, or converted Iew.
for Abraham was an Hebrew, before Iacob was an Israelite: and he was an Hebrew born, no proselyte, or converted Iew.
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VERS. 5. As touching the Law, a Pharisee. BEfore Christs time, there were divers sects among the Iewes;
VERS. 5. As touching the Law, a Pharisee. BEfore Christ time, there were diverse Sects among the Iewes;
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as Pharisees, Scribes, Herodians, and Essaei ; but the Pharisees were the greatest sect of all:
as Pharisees, Scribes, Herodians, and Essaei; but the Pharisees were the greatest sect of all:
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and as the word signifies, so they did separate themselves as better than other Iewes whatsoever.
and as the word signifies, so they did separate themselves as better than other Iewes whatsoever.
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And St. Paul layes downe this, as one especiall carnall thing, wherein hee might glory; hee was no common Iew, but a zealous Iew:
And Saint Paul lays down this, as one especial carnal thing, wherein he might glory; he was no Common Iew, but a zealous Iew:
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so as thence we may observe: That there is a fire and zeale that is not kindled by heaven:
so as thence we may observe: That there is a fire and zeal that is not kindled by heaven:
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but, as St. Iames saith of the tongue, is set on fire of hell, out of ignorance, blind zeale therefore is a ground of destruction:
but, as Saint James Says of the tongue, is Set on fire of hell, out of ignorance, blind zeal Therefore is a ground of destruction:
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we are therefore to take heed;
we Are Therefore to take heed;
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for unlesse our zeale have an eye, nothing is more tempestuous and troublesome, than that man is whom it possesses.
for unless our zeal have an eye, nothing is more tempestuous and troublesome, than that man is whom it Possesses.
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VERS. 6. Concerning zeale, persecuting the Church.
VERS. 6. Concerning zeal, persecuting the Church.
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WHere zeale is, if it be meant in the largest sense, it is very hot against all opposites, it hath the name from fire, separating Heterogenies, and gathering things Homogeneall :
WHere zeal is, if it be meant in the Largest sense, it is very hight against all opposites, it hath the name from fire, separating Heterogeneities, and gathering things Homogeneal:
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our Apostle was none of those drowsie professours, that would be content to mingle Religions: so as, where there is no opposition there is no zeale:
our Apostle was none of those drowsy professors, that would be content to mingle Religions: so as, where there is no opposition there is no zeal:
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and therefore those that would reconcile religions, false and true, they have not a sparke of zeale, but are key-cold.
and Therefore those that would reconcile Religions, false and true, they have not a spark of zeal, but Are key-cold.
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Againe, Paul well joynes persecution and a Pharisee together ▪ for there was never hypocrite but he was a persecutor.
Again, Paul well joins persecution and a Pharisee together ▪ for there was never hypocrite but he was a persecutor.
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For he, making and grounding his profession on pride, and a desire to be counted holy,
For he, making and grounding his profession on pride, and a desire to be counted holy,
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when a downe right person esteemes him not, but by his integrity puts the others outward profession out of countenance, presently hee falleth a persecuting;
when a down right person esteems him not, but by his integrity puts the Others outward profession out of countenance, presently he falls a persecuting;
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especially if his hypocrisie brings any profit, or gaine.
especially if his hypocrisy brings any profit, or gain.
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As it was with Demetrius in the Acts. And as it is now with the Romish Church, whose chiefe end is profit,
As it was with Demetrius in the Acts. And as it is now with the Romish Church, whose chief end is profit,
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as appeares by their Purgatorie, Indulgences, Pardons, Dispensations, and the like: you shall have as much Masse as you will, and as little preaching.
as appears by their Purgatory, Indulgences, Pardons, Dispensations, and the like: you shall have as much Mass as you will, and as little preaching.
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We may observe further, That carnall zeale is persecuting zeale, and the persecuting Church is the false Church.
We may observe further, That carnal zeal is persecuting zeal, and the persecuting Church is the false Church.
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Christs flock never persecutes wolves, it will not indeed indure to bee neare them; but its not cruell against them.
Christ flock never persecutes wolves, it will not indeed endure to be near them; but its not cruel against them.
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The Papists indeed they speake much of their mildnesse and meeknesse, but what is the reason? their hands are bound, Solve leonem, & senties leonem, loose the Lion,
The Papists indeed they speak much of their mildness and meekness, but what is the reason? their hands Are bound, Solve leonem, & senties leonem, lose the lion,
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and then shall you find he is a Lion.
and then shall you find he is a lion.
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VERS. 6. Touching the righteousnesse which is in the law blamelesse. THis was a great prerogative.
VERS. 6. Touching the righteousness which is in the law blameless. THis was a great prerogative.
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But how can he be said to be blamelesse as concerning the law, when he was without the law? Rom. 7 9. But how can he be said to be blameless as Concerning the law, when he was without the law? Rom. 7 9.
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I answer, its true he was without the law, in respect of the inward man, in respect of sanctified knowledge, love,
I answer, its true he was without the law, in respect of the inward man, in respect of sanctified knowledge, love,
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and feare ▪ but in regard of his outward course of life, no man could blame him.
and Fear ▪ but in regard of his outward course of life, no man could blame him.
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Let this be observed by carnall civill men; they may bee blamelesse as concerning outward conversation, and yet without the law. Let this be observed by carnal civil men; they may be blameless as Concerning outward Conversation, and yet without the law.
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But if he was blamelesse as concerning the law, how could hee blame himselfe so as hee did? Rom. 7.15. I answer; But if he was blameless as Concerning the law, how could he blame himself so as he did? Rom. 7.15. I answer;
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St. Paul then had a new esteeme and judgement, hee had a new light which shewed him much corruption, where before he saw none.
Saint Paul then had a new esteem and judgement, he had a new Light which showed him much corruption, where before he saw none.
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This meets with weake Christians, that thinke themselves unconverted, and cast-awayes, because they see a great deale of sinne in them. This meets with weak Christians, that think themselves unconverted, and castaways, Because they see a great deal of sin in them.
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Paul was without blame, now miserable man who shall deliver me. Christians therefore are to bee comforted: Paul was without blame, now miserable man who shall deliver me. Christians Therefore Are to be comforted:
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and to know that they are not the worse, because they see themselves sinfull daily more and more,
and to know that they Are not the Worse, Because they see themselves sinful daily more and more,
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but that they are better, as to whom God does dayly bestow the light of his holy spirit, to make them see more clearly into their estates.
but that they Are better, as to whom God does daily bestow the Light of his holy Spirit, to make them see more clearly into their estates.
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We know that we see onely the moates where the Sunne shineth, yet cannot we deny but all the ayre is as full as that part which the Sunne inlighteneth.
We know that we see only the moats where the Sun shines, yet cannot we deny but all the air is as full as that part which the Sun Enlighteneth.
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Let not such therefore be discouraged, but let them know, where there is any opposition, there is spirit as well as flesh,Let not such Therefore be discouraged, but let them know, where there is any opposition, there is Spirit as well as Flesh,
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and that at length the spirit will have the victory.
and that At length the Spirit will have the victory.
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VERS. 7. But what things were gaine to me, those I count losse for Christ. THose things and priviledges, that formerly hee counted gaine, now hee counts them losse.
VERS. 7. But what things were gain to me, those I count loss for christ. THose things and privileges, that formerly he counted gain, now he counts them loss.
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It is good therefore to teach by examples : as St. Paul does here inforce rules by his owne experience and example.It is good Therefore to teach by Examples: as Saint Paul does Here enforce rules by his own experience and Exampl.
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It is also expedient sometimes, to speake of prerogatives, and priviledges that a man hath in himselfe, and its not universall that wee must not speake of any thing, that might concerne our owne praise.It is also expedient sometime, to speak of prerogatives, and privileges that a man hath in himself, and its not universal that we must not speak of any thing, that might concern our own praise.
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For we may doe it as St. Paul does here, to beat downe the pride of others, that are vaine glorious;
For we may do it as Saint Paul does Here, to beatrice down the pride of Others, that Are vain glorious;
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or wee may as Paul does, lift up our selves to abase and beat down our selves the lower.
or we may as Paul does, lift up our selves to abase and beatrice down our selves the lower.
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In the third place, when God vouchsafes his children any outward priviledges, he doth it for the good and helpe of others, though we see it not at the first.
In the third place, when God vouchsafes his children any outward privileges, he does it for the good and help of Others, though we see it not At the First.
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Paul had these priviledges, that hee might beate down the pride of the Iewes more powerfully.Paul had these privileges, that he might beat down the pride of the Iewes more powerfully.
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And Solomon had all abundance of wisedome, riches, and the like;
And Solomon had all abundance of Wisdom, riches, and the like;
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why? But only that he might without controule judge of all, as of vanitie and vexation of spirit :
why? But only that he might without control judge of all, as of vanity and vexation of Spirit:
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and make it to bee beleeved more firmely.
and make it to be believed more firmly.
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For had an ordinary man said it, men would have thought its easie for him to say so:
For had an ordinary man said it, men would have Thought its easy for him to say so:
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but if he had tried thē, he would have been otherwise minded.
but if he had tried them, he would have been otherwise minded.
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In these latter times, our best teachers were at the first Papists, and of the more zealous sort:
In these latter times, our best Teachers were At the First Papists, and of the more zealous sort:
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As Bucer and Luther, being also learned men;
As Bucer and Luther, being also learned men;
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as also Peter Martyr and Zanchius, was brought up in Italy, and all this, that they seeing once their blindnesse, might be the more able to confound them,
as also Peter Martyr and Zanchius, was brought up in Italy, and all this, that they seeing once their blindness, might be the more able to confound them,
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as being not a whit inferiour to them in any outward respect whatsoever, when they were of their beleefe.
as being not a whit inferior to them in any outward respect whatsoever, when they were of their belief.
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In the fourth place, God (having to deale with men of a desperate condition) suffers great and famous men to be in ignorance,
In the fourth place, God (having to deal with men of a desperate condition) suffers great and famous men to be in ignorance,
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nay to be persecutors, that after their conversion they might comfort weake Christians: nay to be persecutors, that After their conversion they might Comfort weak Christians:
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and therefore let them comfort themselves, doe they finde that their sinnes are many, and great? Paul was a Pharisee, a persecuting Pharisee,
and Therefore let them Comfort themselves, do they find that their Sins Are many, and great? Paul was a Pharisee, a persecuting Pharisee,
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and continued so a long while Nay, after his conversion, he complaines of a body of sinne,
and continued so a long while Nay, After his conversion, he complains of a body of sin,
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and yet found mercie, and therefore doe not despaire.
and yet found mercy, and Therefore do not despair.
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But to proceed, wee see what St. Paul was, and what now he is, how his judgement is quite contrary to that it was;
But to proceed, we see what Saint Paul was, and what now he is, how his judgement is quite contrary to that it was;
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for where grace is, it makes men opposite to themselves: and therefore this re-creation, is called a new creature.
for where grace is, it makes men opposite to themselves: and Therefore this recreation, is called a new creature.
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Paul quite contrary to Saul, and yet both one person. Out of which we may gather;Paul quite contrary to Saul, and yet both one person. Out of which we may gather;
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First, That a man before conversion, hath ever that which is his gaine:
First, That a man before conversion, hath ever that which is his gain:
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for wee are prone to thinke too highly of naturall things, and our esteeme shall be grounded upon probabilities, rather than we will lose our esteeme of them.
for we Are prove to think too highly of natural things, and our esteem shall be grounded upon probabilities, rather than we will loose our esteem of them.
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For we know this outward gaine is easily gotten, the duties are easily performed; faire outwardly, and will procure praise from men, which is all we naturally looke for. Secondly observe hence;
For we know this outward gain is Easily got, the duties Are Easily performed; fair outwardly, and will procure praise from men, which is all we naturally look for. Secondly observe hence;
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That, that which we before conversion thought gaine, is indeed losse and unprofitable, nay it is dangerous:
That, that which we before conversion Thought gain, is indeed loss and unprofitable, nay it is dangerous:
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for things may in use be good, but in abuse dangerous. Riches are good in use, but in abuse mammon and thornes, as Christ termes them.
for things may in use be good, but in abuse dangerous. Riches Are good in use, but in abuse mammon and thorns, as christ terms them.
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Circumcision, and Sacrifices, and Baptisme, in themselves were good, and many things are still good:Circumcision, and Sacrifices, and Baptism, in themselves were good, and many things Are still good:
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yet when we trust in them, and neglect inward graces, sacrifice is no more acceptable than a dogges head.
yet when we trust in them, and neglect inward graces, sacrifice is no more acceptable than a Dogs head.
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Good workes are in their proper nature good, yet if wee relye on them, they stoppe the way to Christ.
Good works Are in their proper nature good, yet if we rely on them, they stop the Way to christ.
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So as it is our wicked and abusing affections, that hath brought an ill report on the good creatures of God,
So as it is our wicked and abusing affections, that hath brought an ill report on the good creatures of God,
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so as to us they are drosse, and dung, nay losse: these termes doth the holy spirit give to alienate our affections from these earthly things;
so as to us they Are dross, and dung, nay loss: these terms does the holy Spirit give to alienate our affections from these earthly things;
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an outward, civill, and conformable life, are, by our too high esteeme of them, stoppes, staying many from Heaven:
an outward, civil, and conformable life, Are, by our too high esteem of them, stops, staying many from Heaven:
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for while they tell themselves they live honestly and justly, doing no wrong, they suppose themselves to be very Saints, and looke no further.
for while they tell themselves they live honestly and justly, doing no wrong, they suppose themselves to be very Saints, and look no further.
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But every true Christian knowes his infirmity, and the more he is inlightened, the more hee sees his darknesse:
But every true Christian knows his infirmity, and the more he is enlightened, the more he sees his darkness:
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he knowes these things cannot be gaine to him. For first, he knowes they are meaner than the soule:
he knows these things cannot be gain to him. For First, he knows they Are meaner than the soul:
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these are earthly, the soule is from heaven; these are outward, the soule is spirituall; and therefore is onely satisfied with spirituall and heavenly comforts.
these Are earthly, the soul is from heaven; these Are outward, the soul is spiritual; and Therefore is only satisfied with spiritual and heavenly comforts.
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Secondly, A Christian sees these things are fading ▪ arising of nothing, and tending to nothing;
Secondly, A Christian sees these things Are fading ▪ arising of nothing, and tending to nothing;
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contrarily, he knowes his soule is eternall, and requires comforts that may last with it for ever.contrarily, he knows his soul is Eternal, and requires comforts that may last with it for ever.
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For those that joy in these outward things, when they leave him, or he leave them, as of necessitie he must;
For those that joy in these outward things, when they leave him, or he leave them, as of necessity he must;
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its true they vanish to nothing:
its true they vanish to nothing:
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but he cannot, but must continue comfortlesse for ever, and undergoe the just wrath of God.
but he cannot, but must continue comfortless for ever, and undergo the just wrath of God.
cc-acp pns31 vmbx, cc-acp vmb vvi av-j p-acp av, cc vvi dt j n1 pp-f np1.
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Furthermore, a Christian doth not only know these things to be no gaine, but he also knowes them to be losse.
Furthermore, a Christian does not only know these things to be no gain, but he also knows them to be loss.
np1, dt np1 vdz xx av-j vvi d n2 pc-acp vbi dx n1, cc-acp pns31 av vvz pno32 pc-acp vbi n1.
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For thats losse which a man findes by experience to be losse, when his understanding is awakened. For thats loss which a man finds by experience to be loss, when his understanding is awakened.
p-acp d|vbz n1 r-crq dt n1 vvz p-acp n1 pc-acp vbi n1, c-crq po31 n1 vbz vvn.
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But all things outward, what ever they bee, whether that a man is a Christian by profession,
But all things outward, what ever they be, whither that a man is a Christian by profession,
p-acp d n2 j, r-crq av pns32 vbb, cs cst dt n1 vbz dt njp p-acp n1,
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or that hee is a Preacher, who hath good utterance, and is imbraced of the people,
or that he is a Preacher, who hath good utterance, and is embraced of the people,
cc cst pns31 vbz dt n1, r-crq vhz j n1, cc vbz vvn pp-f dt n1,
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and approved of, or what priviledge else soever: when the conscience is awakened, they breed more horrour;
and approved of, or what privilege Else soever: when the conscience is awakened, they breed more horror;
cc vvn pp-f, cc r-crq n1 av av: c-crq dt n1 vbz vvn, pns32 vvb dc n1;
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at the houre of death when we are to give an account of them, and they set us further off from Christ.
At the hour of death when we Are to give an account of them, and they Set us further off from christ.
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A prophane person is nearer conversion than a proud Pharisee: as Christ saith; the publican, and harlots, goe before you into the Kingdome of God:
A profane person is nearer conversion than a proud Pharisee: as christ Says; the publican, and harlots, go before you into the Kingdom of God:
dt j n1 vbz jc n1 cs dt j np1: c-acp np1 vvz; dt n1, cc n2, vvb p-acp pn22 p-acp dt n1 pp-f np1:
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the reason is, because they that are thus outwardly affected, sing peace to their soules;
the reason is, Because they that Are thus outwardly affected, sing peace to their Souls;
dt n1 vbz, c-acp pns32 cst vbr av av-j vvn, vvb n1 p-acp po32 n2;
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whē as the prophane man hath no starting holes of excuse, his vilenesse being more manifest.
when as the profane man hath no starting holes of excuse, his vileness being more manifest.
c-crq c-acp dt j n1 vhz dx j-vvg n2 pp-f n1, po31 n1 vbg av-dc j.
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Secondly, God detests such boasters, more than those that are outwardly prophane: and therefore Christ inveighes against such ever.
Secondly, God detests such boaster's, more than those that Are outwardly profane: and Therefore christ inveighs against such ever.
ord, np1 vvz d ng1, av-dc cs d cst vbr av-j j: cc av np1 vvz p-acp d av.
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Woe to you Pharisees, Hypocrites, and often threatens such with the punishment that is provided for hypocrites,Woe to you Pharisees, Hypocrites, and often threatens such with the punishment that is provided for Hypocrites,
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768
as if those were the men which his soule ab•orred, and for which onely hell was prepared.
as if those were the men which his soul ab•orred, and for which only hell was prepared.
c-acp cs d vbdr dt n2 r-crq po31 n1 vvn, cc p-acp r-crq j n1 vbds vvn.
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But how shall we be qualified, that outward things may not be hinderers of us?
But how shall we be qualified, that outward things may not be hinderers of us?
cc-acp q-crq vmb pns12 vbi vvn, cst j n2 vmb xx vbi n2 pp-f pno12?
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First, looke to the foundation of all conversion ▪ consider the nature of God, and his law: by them we shall see a further degree of holinesse,
First, look to the Foundation of all conversion ▪ Consider the nature of God, and his law: by them we shall see a further degree of holiness,
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than the best of us can attaine to.
than the best of us can attain to.
cs dt js pp-f pno12 vmb vvi p-acp.
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The excellencie of Gods nature is such, as Gods children have beene ashamed to be in his presence:The excellency of God's nature is such, as God's children have been ashamed to be in his presence:
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As Iob when God spake abhorred himselfe. Peter when he saw the power of Christ, said;
As Job when God spoke abhorred himself. Peter when he saw the power of christ, said;
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774
Depart from me Lord, for I am a sinfull man. Depart from me Lord, for I am a sinful man.
vvb p-acp pno11 n1, c-acp pns11 vbm dt j n1.
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We are therefore to thinke often of the presence of God, before whom ere long we must all appeare.
We Are Therefore to think often of the presence of God, before whom ere long we must all appear.
pns12 vbr av pc-acp vvi av pp-f dt n1 pp-f np1, p-acp ro-crq c-acp av-j pns12 vmb d vvi.
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Secondly, Bring thy selfe to the spirituall meaning of the law ; as Paul did. Rom. 7. See into thy thoughts, and behold the uncleannesse of thy heart.
Secondly, Bring thy self to the spiritual meaning of the law; as Paul did. Rom. 7. See into thy thoughts, and behold the uncleanness of thy heart.
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Thirdly, converse with those that are better than thy selfe, and compare thy selfe with them.
Thirdly, converse with those that Are better than thy self, and compare thy self with them.
ord, vvb p-acp d cst vbr jc cs po21 n1, cc vvb po21 n1 p-acp pno32.
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778
Not as the Pharisees, who compared themselves with the Publicans: and herein are many deceived, and by undervalewing others, they over-valew themselves.
Not as the Pharisees, who compared themselves with the Publicans: and herein Are many deceived, and by undervaluing Others, they overvalue themselves.
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779
For things compared with lesse, they seeme somewhat; but with bigger, seeme nothing:
For things compared with less, they seem somewhat; but with bigger, seem nothing:
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it ought not to be so with us, let us compare our selves to that rule that we live by;
it ought not to be so with us, let us compare our selves to that Rule that we live by;
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and to such examples as we are to follow.
and to such Examples as we Are to follow.
cc p-acp d n2 c-acp pns12 vbr pc-acp vvi.
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782
Compare we our selves with Christ, our righteousnesse with his, and then shall we see our wants.
Compare we our selves with christ, our righteousness with his, and then shall we see our Wants.
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783
Fourthly, Practise that which Christ so much beates on, that is, selfe-deniall: hate father, mother, world,
Fourthly, practice that which christ so much beats on, that is, self-denial: hate father, mother, world,
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784
nay thy selfe, or never thinke to come to Christ; they will be losse to thee, unlesse thou account them losse:
nay thy self, or never think to come to christ; they will be loss to thee, unless thou account them loss:
uh po21 n1, cc av-x vvb pc-acp vvi p-acp np1; pns32 vmb vbi n1 p-acp pno21, cs pns21 vvb pno32 n1:
(21) part (DIV2)
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785
the young rich mans wealth made him a loser: the love of the praise of men, kept the Pharisees that they could not beleeve.
the young rich men wealth made him a loser: the love of the praise of men, kept the Pharisees that they could not believe.
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(21) part (DIV2)
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786
Whosoever nourisheth any lust, it will rule him and his affections, that he shall make it his gaine, be it never so vile in it selfe.
Whosoever Nourishes any lust, it will Rule him and his affections, that he shall make it his gain, be it never so vile in it self.
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But St. Paul being guided by another spirit, casts away all, and so must we;
But Saint Paul being guided by Another Spirit, Cast away all, and so must we;
p-acp n1 np1 vbg vvn p-acp j-jn n1, vvz av d, cc av vmb pns12;
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if we will not lose Christ, and suffer shipwracke, cast away these commodities that loade us and hinder us in our course.
if we will not loose christ, and suffer shipwreck, cast away these commodities that load us and hinder us in our course.
cs pns12 vmb xx vvi np1, cc vvi n1, vvd av d n2 cst vvi pno12 cc vvb pno12 p-acp po12 n1.
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789
Neither is it meant here of an actuall casting away of our goods, thereby to establish the foolish vow of povertie;
Neither is it meant Here of an actual casting away of our goods, thereby to establish the foolish Voelli of poverty;
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790
But herein is meant a judicious discerning of the true worth of these things in comparison of Christ,
But herein is meant a judicious discerning of the true worth of these things in comparison of christ,
cc-acp av vbz vvn dt j vvg pp-f dt j n1 pp-f d n2 p-acp n1 pp-f np1,
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791
and from thence a preparation, and ar• solved minde, to part with all that may hinder us from the injoyment of peace of conscience, and the love of Christ. and from thence a preparation, and ar• solved mind, to part with all that may hinder us from the enjoyment of peace of conscience, and the love of christ.
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792
For a man may have a weaned soule, in the middest of abundance:
For a man may have a weaned soul, in the midst of abundance:
p-acp dt n1 vmb vhi dt j-vvn n1, p-acp dt n1 pp-f n1:
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793
and he may live in the world, though not to the world, which is a dutie easily spoken of, yet not easily performed:
and he may live in the world, though not to the world, which is a duty Easily spoken of, yet not Easily performed:
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794
neither was it easily wrought in our Apostle, who being a persecutor of the Church, was powerfully altered and changed from Heaven:
neither was it Easily wrought in our Apostle, who being a persecutor of the Church, was powerfully altered and changed from Heaven:
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795
and thus doth God deale with his children, whom hee doth first cast downe and afflict, that they may finde by experience, that these outward things can stand us in no stead ▪ it may be hee suffers them to fall into some grievous scandalous sinne, that they might see the bodie of sinne that lies in them,
and thus does God deal with his children, whom he does First cast down and afflict, that they may find by experience, that these outward things can stand us in no stead ▪ it may be he suffers them to fallen into Some grievous scandalous sin, that they might see the body of sin that lies in them,
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796
and seeing no good, nor help in themselves, their desires are stirred up to the imbracing of some better thing, wherein they may finde comfort:
and seeing no good, nor help in themselves, their Desires Are stirred up to the embracing of Some better thing, wherein they may find Comfort:
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797
then doth God reveale Christ to us, to whom he will have us to flie, and say:
then does God reveal christ to us, to whom he will have us to fly, and say:
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(21) part (DIV2)
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798
Lord what wilt thou have mee to doe? So as this power of changing our selves, is not in our selves,Lord what wilt thou have me to do? So as this power of changing our selves, is not in our selves,
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799
but it is an almightie power.
but it is an almighty power.
cc-acp pn31 vbz dt j-jn n1.
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800
If we thinke therefore that wee are selfe-lovers, goe to God, present thy selfe in the meanes,
If we think Therefore that we Are self-lovers, go to God, present thy self in the means,
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801
and then our eyes shall be opened to see and discerne good and evill:
and then our eyes shall be opened to see and discern good and evil:
cc av po12 n2 vmb vbi vvn pc-acp vvi cc vvi j cc j-jn:
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802
For God hath promised to annex his spirit to the use of the meanes, if that wee in obedience submit our selves to them.
For God hath promised to annex his Spirit to the use of the means, if that we in Obedience submit our selves to them.
c-acp np1 vhz vvn pc-acp vvi po31 n1 p-acp dt n1 pp-f dt n2, cs cst pns12 p-acp n1 vvb po12 n2 p-acp pno32.
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803
VERS. 8. Yea doubtlesse and I count all things but losse. THe words containe a kinde of correction;
VERS. 8. Yea doubtless and I count all things but loss. THe words contain a kind of correction;
fw-la. crd uh av-j cc pns11 vvb d n2 p-acp n1. dt n2 vvi dt n1 pp-f n1;
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804
as if in few words he had said:
as if in few words he had said:
c-acp cs p-acp d n2 pns31 vhd vvn:
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805
All things, whatsoever I formerly boasted in, nay my very priviledges, I count them not onely dung, but I doe count them to be losse to me:
All things, whatsoever I formerly boasted in, nay my very privileges, I count them not only dung, but I do count them to be loss to me:
d n2, r-crq pns11 av-j vvd p-acp, uh-x po11 j n2, pns11 vvb pno32 xx av-j n1, p-acp pns11 vdb vvi pno32 pc-acp vbi n1 p-acp pno11:
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806
nay, I have suffered the losse of them all, in comparison and for Christ my •ord.
nay, I have suffered the loss of them all, in comparison and for christ my •ord.
uh-x, pns11 vhb vvn dt n1 pp-f pno32 d, p-acp n1 cc p-acp np1 po11 n1.
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807
Yea, I desire to expresse the earnest intention of my affections, by my desire to win him, to know h•m, to be found in him,
Yea, I desire to express the earnest intention of my affections, by my desire to win him, to know h•m, to be found in him,
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808
and to formable to his death. In generall observe:
and to formable to his death. In general observe:
cc p-acp j p-acp po31 n1. p-acp n1 vvi:
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809
The Apostles resolution, and zeale, his assured certainty, his large heart being not able to expresse his affection (but by many words) viz. his love of Christ,
The Apostles resolution, and zeal, his assured certainty, his large heart being not able to express his affection (but by many words) viz. his love of christ,
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810
and hate of all outward things whatsoever. Therefore we also in maine fundamentall points must be resolute, carrying a full saile;
and hate of all outward things whatsoever. Therefore we also in main fundamental points must be resolute, carrying a full sail;
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811
as in the truth of the thing there is a certainty, so in us there must be an assured perswasion thereof.
as in the truth of the thing there is a certainty, so in us there must be an assured persuasion thereof.
c-acp p-acp dt n1 pp-f dt n1 pc-acp vbz dt n1, av p-acp pno12 pc-acp vmb vbi dt j-vvn n1 av.
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812
For even from these uncertaine irresolute hearts comes Apostacie, men being not grounded, are carried about with every winde of doctrine:
For even from these uncertain irresolute hearts comes Apostasy, men being not grounded, Are carried about with every wind of Doctrine:
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(22) part (DIV2)
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813
and hence also comes different measures of grace in Christians;
and hence also comes different measures of grace in Christians;
cc av av vvz j n2 pp-f n1 p-acp np1;
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814
some say with Paul, Doubtlesse: others are of doubting hearts. But the end of the word is to settle us. Ephes. 4.13.
Some say with Paul, Doubtless: Others Are of doubting hearts. But the end of the word is to settle us. Ephesians 4.13.
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(22) part (DIV2)
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815
And though it be never so true, yet if we not beleeve it; though the foundation be sure, yet if we not build on it;
And though it be never so true, yet if we not believe it; though the Foundation be sure, yet if we not built on it;
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816
the tru hand force of it, is not good unto us. In the second place, f•om the Apostles example:
the true hand force of it, is not good unto us. In the second place, f•om the Apostles Exampl:
dt j n1 n1 pp-f pn31, vbz xx j p-acp pno12. p-acp dt ord n1, av dt n2 n1:
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817
We are to learne in fundamentall truthes to be zealous. We Are to Learn in fundamental truths to be zealous.
pns12 vbr pc-acp vvi p-acp j ng1 pc-acp vbi j.
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818
The Apostle speaking of any thing that •e•kes competition with Christ for value, how doth he vilisie it? that he hath not words sufficient to e•pr•sse his fervent hatred thereof.
The Apostle speaking of any thing that •e•kes competition with christ for valve, how does he vilify it? that he hath not words sufficient to e•pr•sse his fervent hatred thereof.
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819
For zeale is such an affection as causes a constant hatred against any thing that opposes that which we intirely love:
For zeal is such an affection as Causes a constant hatred against any thing that opposes that which we entirely love:
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820
even such a hatred, as will cause us not to indure to heare of it:
even such a hatred, as will cause us not to endure to hear of it:
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821
And God therefore promiseth Ephraim he shall so abhorre Idols, as he shall not have to doe with them.
And God Therefore promises Ephraim he shall so abhor Idols, as he shall not have to do with them.
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822
And indeed a jealous God, and a zealous heart doe well agree;
And indeed a jealous God, and a zealous heart do well agree;
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when wee have to doe with any one that opposes God in his •ruth, we are not to be cold, but to be zealously affected. In the third place:
when we have to do with any one that opposes God in his •ruth, we Are not to be cold, but to be zealously affected. In the third place:
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Wee are to learne to bee large hearted, in expressing our affection wee beare to the truth: we Are to Learn to be large hearted, in expressing our affection we bear to the truth:
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and therefore we are to bee ashamed of our shortnesse of breath, in speaking or meditating of Gods honour, and glory, and his truth.
and Therefore we Are to be ashamed of our shortness of breath, in speaking or meditating of God's honour, and glory, and his truth.
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But particularly from our Apostles esteeme, wee may learne: That Gods children have sanctified and regenerate thoughts and esteemes.
But particularly from our Apostles esteem, we may Learn: That God's children have sanctified and regenerate thoughts and esteems.
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For with new soules, they have new eyes, new senses, new affections, and judgements; what they saw before to be gaine, they see now to be losse.
For with new Souls, they have new eyes, new Senses, new affections, and Judgments; what they saw before to be gain, they see now to be loss.
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Beasts we know conceive not of mens matters, neither doe weake simple men of state matters:
Beasts we know conceive not of men's matters, neither do weak simple men of state matters:
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that which weake silly men admire, the Apostle scornes and contemnes.
that which weak silly men admire, the Apostle scorns and contemnes.
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Moses accounted of the afflictions with the children of God, more than of the pleasure of Egypt.Moses accounted of the afflictions with the children of God, more than of the pleasure of Egypt.
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We may observe this as a marke to know our estates by :We may observe this as a mark to know our estates by:
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what is high in thy esteeme? is honour, riches, pleasure, or the like? thou art not yet throughly sanctified;
what is high in thy esteem? is honour, riches, pleasure, or the like? thou art not yet thoroughly sanctified;
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for if thou wert, thou wouldst have a sanctified judgement.
for if thou Wertenberg, thou Wouldst have a sanctified judgement.
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But some may say, did Paul esteem all things to be losse, yea his good workes?
But Some may say, did Paul esteem all things to be loss, yea his good works?
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I answer, good workes in their own nature are good: but weighing them with Christ, as Paul did, they are also drosse, and dung.
I answer, good works in their own nature Are good: but weighing them with christ, as Paul did, they Are also dross, and dung.
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Secondly, it teaches us, that wee are not righteous, or justified, by any workes ceremoniall, or morall, either before or after our conversion.
Secondly, it Teaches us, that we Are not righteous, or justified, by any works ceremonial, or moral, either before or After our conversion.
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The Papists alledge works as meritorious, we contrarily doe disclaime them. As to that purpose: I (say they) you meane ceremoniall works:
The Papists allege works as meritorious, we contrarily do disclaim them. As to that purpose: I (say they) you mean ceremonial works:
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we say no, we meane also morall.
we say no, we mean also moral.
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For Paul was unblameable as concerning the works of the law, and yet counts them dung.
For Paul was unblameable as Concerning the works of the law, and yet counts them dung.
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O (say they) St. Paul meaned those works before his conversion, and not those after his conversion. I answer, yes;
O (say they) Saint Paul meaned those works before his conversion, and not those After his conversion. I answer, yes;
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all things in respect of Christ, I doe now account them as drosse, and losse. To prove this the fuller;
all things in respect of christ, I do now account them as dross, and loss. To prove this the fuller;
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If nothing after conversion bee perfect, then cannot they intitle us to heaven, but all our best works, in state of regeneration are imperfect: to prove this;If nothing After conversion be perfect, then cannot they entitle us to heaven, but all our best works, in state of regeneration Are imperfect: to prove this;
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See the examples of David, a man after Gods owne heart, Psal. 143.2. None righteous in thy sight, and who can say his heart is cleane. And Esay 64.6. Wee are all as an uncleane thing, and all our righteousnesse as filthie ragges.
See the Examples of David, a man After God's own heart, Psalm 143.2. None righteous in thy sighed, and who can say his heart is clean. And Isaiah 64.6. we Are all as an unclean thing, and all our righteousness as filthy rags.
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O but Bellarmine sayes, the Prophet speakes this in the person of the wicked. I hope he will not put the Prophet into that number;
O but Bellarmine Says, the Prophet speaks this in the person of the wicked. I hope he will not put the Prophet into that number;
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for he saith, wee, and our, and our righteousnesse ; not our ill deeds ; and all our righteousnesse. Nay of himselfe in particular:
for he Says, we, and our, and our righteousness; not our ill Deeds; and all our righteousness. Nay of himself in particular:
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Esay, saith as much in Esay 6.5.Isaiah, Says as much in Isaiah 6.5.
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And besides, the wicked doe not use to pray, as the whole Chapter is to that end.
And beside, the wicked do not use to pray, as the Whole Chapter is to that end.
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And Daniel also includes himselfe in his confession, Dan. 9.20. And to prove this by reason;
And daniel also includes himself in his Confessi, Dan. 9.20. And to prove this by reason;
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We know that weake and corrupt principles, must needs produce imperfect effects: now the principles of all our motions, are evilly affected;
We know that weak and corrupt principles, must needs produce imperfect effects: now the principles of all our motions, Are evilly affected;
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our understandings, memomories, affections, all are corrupt and weake. Corruptions make combates in all parts of the soule and body:
our understandings, memomories, affections, all Are corrupt and weak. Corruptions make combats in all parts of the soul and body:
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in whatsoever therefore we doe, there is flesh and spirit; and their owne Authours agree hereunto:
in whatsoever Therefore we do, there is Flesh and Spirit; and their own Authors agree hereunto:
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as Ferus, and Catharen a Cardinall of their owne, sayes there is donatajustitia, and inhaerens. When the question is what we must leane to, it must be onely on Christ and his righteousnesse, wherewith from him we are indowed.
as Ferus, and Catharen a Cardinal of their own, Says there is donatajustitia, and inhaerens. When the question is what we must lean to, it must be only on christ and his righteousness, wherewith from him we Are endowed.
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And a Pope of theirs, Adrian the fourth, saith that all our righteousnesse is as the reed of Egypt, which will not onely faile us if we rest on it, but will pierce our sides.
And a Pope of theirs, Adrian the fourth, Says that all our righteousness is as the reed of Egypt, which will not only fail us if we rest on it, but will pierce our sides.
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St. Cyprian saith also, that he is either Superbus, or Stultus, that sayes or thinkes he is perfect.
Saint Cyprian Says also, that he is either Superbus, or Stultus, that Says or thinks he is perfect.
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And good reason, for that which shines in the eyes of m•n, in Gods esteeme is base.
And good reason, for that which shines in the eyes of m•n, in God's esteem is base.
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In thy sight shall no flesh be justified: Now there are divers degrees of judgements;In thy sighed shall no Flesh be justified: Now there Are diverse Degrees of Judgments;
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in Gods judgement none sh•ll be justified, nor in judgement of l•w, for in many things we offend all:
in God's judgement none sh•ll be justified, nor in judgement of l•w, for in many things we offend all:
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and for the judgement of the world, what is it if it cleare us? can that •cquit us,
and for the judgement of the world, what is it if it clear us? can that •cquit us,
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if God and the law condemns us? & for the judgment of our owne consciences,
if God and the law condemns us? & for the judgement of our own Consciences,
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if they be cleared they will condemne us. Yea the Papists are not satisfied in their own consciences for this point.
if they be cleared they will condemn us. Yea the Papists Are not satisfied in their own Consciences for this point.
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For if there may be a perfect fulfilling of the law in this life, by a mans owne inherent righteousnesse,
For if there may be a perfect fulfilling of the law in this life, by a men own inherent righteousness,
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why doe they teach the doctrine of Doubting, as necessary to salvation? But how ever they may br•bble in schooles to maintaine this their assertion,
why do they teach the Doctrine of Doubting, as necessary to salvation? But how ever they may br•bble in Schools to maintain this their assertion,
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yet when death comes, they must flye those shifts, and lay hold onely on Gods love.
yet when death comes, they must fly those shifts, and lay hold only on God's love.
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Some will say: what are the graces of Gods spirit? are the sacrifices, the sweet odours, some will say: what Are the graces of God's Spirit? Are the Sacrifices, the sweet odours,
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and ornaments of the spouse, are these dung? I answer, Things admit of one esteeme simply considered, and of another comparatively;and Ornament of the spouse, Are these dung? I answer, Things admit of one esteem simply considered, and of Another comparatively;
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starres in the day are not seene, yet in the night are great lights.
Stars in the day Are not seen, yet in the night Are great lights.
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So workes in regard of Christs workes, are not visible, are nothing, but in themselves are good.
So works in regard of Christ works, Are not visible, Are nothing, but in themselves Are good.
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Secondly, I say there are two courts, one of justification, another of sanctification: in the Court of justification merits are nothing worth, insufficient:
Secondly, I say there Are two Courts, one of justification, Another of sanctification: in the Court of justification merits Are nothing worth, insufficient:
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but in the Court of sanctification, as they are ensignes of a sanctified course, so they are jewels and ornaments.
but in the Court of sanctification, as they Are ensigns of a sanctified course, so they Are Jewels and Ornament.
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But the ignorant Papist objects against us, saying that we discourage men from good workes, because we doe so basely esteeme of them. I answer. But the ignorant Papist objects against us, saying that we discourage men from good works, Because we do so basely esteem of them. I answer.
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A sick man cannot eate meat, but it breeds humours that strengthens the disease: A sick man cannot eat meat, but it breeds humours that strengthens the disease:
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shall he therfore forbeare all manner of meats? No, for meat strengthens nature, and makes it able to overcome the power of the disease.
shall he Therefore forbear all manner of Meats? No, for meat strengthens nature, and makes it able to overcome the power of the disease.
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So by reason of our corruption we have within us, we halt in every good worke we put our hand to:
So by reason of our corruption we have within us, we halt in every good work we put our hand to:
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shall we not therefore worke at all? Yes, for notwithstanding our weaknesse, though we merit not any good,
shall we not Therefore work At all? Yes, for notwithstanding our weakness, though we merit not any good,
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yet God he over-lookes the ill-nesse of our workes, and accepts and rewards the good that is in them, giving us comfort and assurance of our justification, by the sanctified fruites, which though imperfect, yet are true.
yet God he overlooks the illness of our works, and accepts and rewards the good that is in them, giving us Comfort and assurance of our justification, by the sanctified fruits, which though imperfect, yet Are true.
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To conclude, Seeing we cannot have Christ, putting any confidence in outward things:
To conclude, Seeing we cannot have christ, putting any confidence in outward things:
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Let us labour to get an esteeme of the weaknesse and imperfections that are in them, Let us labour to get an esteem of the weakness and imperfections that Are in them,
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as also in our persons, and actions: that wee may hunger after Christ.as also in our Persons, and actions: that we may hunger After christ.
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To this end, dayly renew we our repentance, and examination of our hearts, and when we doe any good, Examine what weaknesse, want of zeale, want of affection or attention hath possessed us in our performances (of praying, hearing, reading the Word,
To this end, daily renew we our Repentance, and examination of our hearts, and when we do any good, Examine what weakness, want of zeal, want of affection or attention hath possessed us in our performances (of praying, hearing, reading the Word,
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and the like) and want of watchfulnesse in our courses, and then shall we be of St. Pauls mind, all will be naught.
and the like) and want of watchfulness in our courses, and then shall we be of Saint Paul's mind, all will be nought.
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And take heed of spirituall pride, and conceit of any good in us, for it hinders spirituall comfort from us.And take heed of spiritual pride, and conceit of any good in us, for it hinders spiritual Comfort from us.
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Let us meditate of the greatnesse of Gods love to us, and the infinite reward, and it will make us ashamed of our weake requitance of Gods love to us.
Let us meditate of the greatness of God's love to us, and the infinite reward, and it will make us ashamed of our weak requitance of God's love to us.
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Consider the multitude of our sinnes, before the time we were called:
Consider the multitude of our Sins, before the time we were called:
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and consider of our pronenesse to spirituall pride, let us by all meanes abase our selves.
and Consider of our proneness to spiritual pride, let us by all means abase our selves.
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For those that God loves, he will have them vile in their owne esteeme: for it is his method;
For those that God loves, he will have them vile in their own esteem: for it is his method;
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First, to beate downe, then to raise up. And therefore Iohn he comes thundering, Hypocrites, generation of vipers. Then comes Christ;
First, to beat down, then to raise up. And Therefore John he comes thundering, Hypocrites, generation of vipers. Then comes christ;
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Blessed are the poore, those that hunger and thirst after righteousnesse: as if onely they were blessed that feele their wants.Blessed Are the poor, those that hunger and thirst After righteousness: as if only they were blessed that feel their Wants.
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We must disdaine any other titles to any good, but onely in Gods mercy, and accordingly give the glory of all to him.
We must disdain any other titles to any good, but only in God's mercy, and accordingly give the glory of all to him.
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Thus did the Church militant, Not to us, not unto us Lord, but to thy Name:
Thus did the Church militant, Not to us, not unto us Lord, but to thy Name:
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and thus doe the Church triumphant, Rev. 7.12. Honour, glory, and power, bee to the Lambe ;
and thus do the Church triumphant, Rev. 7.12. Honour, glory, and power, be to the Lamb;
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those that doe not thus, are no members of the Church. Last of all, Let us take heed of extenuating sinne :
those that do not thus, Are no members of the Church. Last of all, Let us take heed of extenuating sin:
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the Papists tell us of divers sins that are veniall, such are surreptitious thoughts, taking of pinnes, stealing of points, and the like; these they call veniall.
the Papists tell us of diverse Sins that Are venial, such Are surreptitious thoughts, taking of pins, stealing of points, and the like; these they call venial.
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But we must know, (to admit, that sinne, as a sinne, to be veniall, is a contradiction,
But we must know, (to admit, that sin, as a sin, to be venial, is a contradiction,
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though God doe pardon it, for that is out of his free mercy) these surreptitious stealing motions, that unawares doe creepe into us,
though God do pardon it, for that is out of his free mercy) these surreptitious stealing motions, that unawares do creep into us,
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though the Papists doe make them of small account, God may punish with his fierce indignation.
though the Papists do make them of small account, God may Punish with his fierce Indignation.
cs dt njp2 vdb vvi pno32 pp-f j n1, np1 vmb vvi p-acp po31 j n1.
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Moses, his anger kept him out of Canaan. Adam, his apple, cast him out of paradice, every sinne is a breach of the law, the least sinne soiles us, we must give account of idle words:Moses, his anger kept him out of Canaan. Adam, his apple, cast him out of paradise, every sin is a breach of the law, the least sin soils us, we must give account of idle words:
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and the wages of any sinne (though never so small) is death.
and the wages of any sin (though never so small) is death.
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VERS. 8. For the excellencie of the knowledge of Christ Iesus.
VERS. 8. For the excellency of the knowledge of christ Iesus.
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THat is, either all things are losse to me, that hinder me from the knowledge of Christ Iesus;
THat is, either all things Are loss to me, that hinder me from the knowledge of christ Iesus;
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or, all things are losse in comparison of Christ Iesus.
or, all things Are loss in comparison of christ Iesus.
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Wherefore, before wee can know Christ as we ought, wee must know all other things to be losse:
Wherefore, before we can know christ as we ought, we must know all other things to be loss:
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for when we learne to know Christ aright, we then cast those things out of our affections, which would else keepe Christ out of our heart.
for when we Learn to know christ aright, we then cast those things out of our affections, which would Else keep christ out of our heart.
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Wherefore its no wonder that great Schollers, should bee erronious in many points of Religion : for looke to their lives, and we shall see them envious, and ambitious;
Wherefore its no wonder that great Scholars, should be erroneous in many points of Religion: for look to their lives, and we shall see them envious, and ambitious;
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they maintaine Idols in their hearts, they account not those things losse, which must be losse,
they maintain Idols in their hearts, they account not those things loss, which must be loss,
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or else they must account Christ losse.
or Else they must account christ loss.
cc av pns32 vmb vvi np1 n1.
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Secondly, This knowledge of Christ is an excellent knowledge, better than the Iewes, who had all their knowledge shadowed out in ceremonies:
Secondly, This knowledge of christ is an excellent knowledge, better than the Iewes, who had all their knowledge shadowed out in ceremonies:
ord, d n1 pp-f np1 vbz dt j n1, jc cs dt np2, r-crq vhd d po32 n1 vvn av p-acp n2:
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but this is unvailed, and therefore Christ said, Blessed are the eyes that see those things that you see.
but this is Unveiled, and Therefore christ said, Blessed Are the eyes that see those things that you see.
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And as the estate of the Church growes more excellent now, than before Christs comming, and shall be most excellent hereafter in heaven:
And as the estate of the Church grows more excellent now, than before Christ coming, and shall be most excellent hereafter in heaven:
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even so our knowledge doth, and shall grow in its excellent perfection. Its better also than humane arts and sciences :
even so our knowledge does, and shall grow in its excellent perfection. Its better also than humane arts and sciences:
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not in regard of the Authour, for all knowledge is from God; but First, in regard of the manner of revealing therof:
not in regard of the Author, for all knowledge is from God; but First, in regard of the manner of revealing thereof:
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for whereas we come to the other by the light of nature and reason, this is inspired into us by the spirit.
for whereas we come to the other by the Light of nature and reason, this is inspired into us by the Spirit.
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Secondly, In regard of the matter of this knowledge:
Secondly, In regard of the matter of this knowledge:
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which is farre beyond the other, for this teaches the natures and person of Christ, God and man in one person, which may swallow up the thoughts of man.
which is Far beyond the other, for this Teaches the nature's and person of christ, God and man in one person, which may swallow up the thoughts of man.
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Great is the misterie of godlinesse. In the next place, It teaches us his offices:
Great is the mystery of godliness. In the next place, It Teaches us his Offices:
j vbz dt n1 pp-f n1. p-acp dt ord n1, pn31 vvz pno12 po31 n2:
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that he is a King to rule over us, and deliver us, a Priest to make us acceptable to God, a Prophet to teach and instruct us.
that he is a King to Rule over us, and deliver us, a Priest to make us acceptable to God, a Prophet to teach and instruct us.
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And thirdly, it teaches us the benefit of his offices : exercising them in his state of humiliation, and exaltation.
And Thirdly, it Teaches us the benefit of his Offices: exercising them in his state of humiliation, and exaltation.
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Fourthly, It teaches us to know our duties :
Fourthly, It Teaches us to know our duties:
ord, pn31 vvz pno12 pc-acp vvi po12 n2:
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to entertaine him, rest on him, glory in him only, and that all other things are losse in comparison of him.
to entertain him, rest on him, glory in him only, and that all other things Are loss in comparison of him.
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This knowledge is better than other knowledge, in the effects it hath : it being a transforming knowledge, 2 Cor. 3.18.
This knowledge is better than other knowledge, in the effects it hath: it being a transforming knowledge, 2 Cor. 3.18.
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It makes glorious, happy, full of comfort, carrying the spirit with it, which changes us into his similitude,
It makes glorious, happy, full of Comfort, carrying the Spirit with it, which changes us into his similitude,
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and therefore is it called the word of the spirit.
and Therefore is it called the word of the Spirit.
cc av vbz pn31 vvn dt n1 pp-f dt n1.
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In the fourth place, its better than other knowledge, In regard of the depth of the knowledge :
In the fourth place, its better than other knowledge, In regard of the depth of the knowledge:
p-acp dt ord n1, pn31|vbz jc cs j-jn n1, p-acp n1 pp-f dt n1 pp-f dt n1:
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and therefore called, The manifold wisedome of God, Ephes. 3.10.
and Therefore called, The manifold Wisdom of God, Ephesians 3.10.
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That a virgin is a mother, God is become man, this is farre above naturall reach,
That a Virgae is a mother, God is become man, this is Far above natural reach,
cst dt n1 vbz dt n1, np1 vbz vvn n1, d vbz av-j p-acp j n1,
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and therefore Christ may well be called wonderfull, Esay 9.6. who being God, should be also man, die, rise, and ascend farre above all power.
and Therefore christ may well be called wonderful, Isaiah 9.6. who being God, should be also man, die, rise, and ascend Far above all power.
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Fifthly, This knowledge is a sweet knowledge : and therefore excellent. It telles us who were miserable, and lost;
Fifthly, This knowledge is a sweet knowledge: and Therefore excellent. It tells us who were miserable, and lost;
ord, d n1 vbz dt j n1: cc av j. pn31 vvz pno12 r-crq vbdr j, cc vvn;
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it telles us also of redemption, of a kingdome, of a Saviour. How sweet are thy testimonies to my mouth, Psal. 119.103.
it tells us also of redemption, of a Kingdom, of a Saviour. How sweet Are thy testimonies to my Mouth, Psalm 119.103.
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And if the promises here bee so sweet to us, what shall then the accomplishment of them be to us hereafter.
And if the promises Here be so sweet to us, what shall then the accomplishment of them be to us hereafter.
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This knowledge, furthermore is excellent, In regard of the continuance thereof: the knowledge of other things dies with the things;
This knowledge, furthermore is excellent, In regard of the Continuance thereof: the knowledge of other things die with the things;
d n1, av vbz j, p-acp n1 pp-f dt n1 av: dt n1 pp-f j-jn n2 vvz p-acp dt n2;
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the world must perish, and what use is there then of our skill in the nature thereof:
the world must perish, and what use is there then of our skill in the nature thereof:
dt n1 vmb vvi, cc r-crq n1 vbz a-acp av pp-f po12 n1 p-acp dt n1 av:
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onely this knowledge abideth for ever, working grace, love, heavenly mindednesse, and brings us tis to glorie.
only this knowledge Abideth for ever, working grace, love, heavenly Mindedness, and brings us this to glory.
av-j d n1 vvz p-acp av, vvg n1, n1, j n1, cc vvz pno12 pn31|vbz pc-acp vvi.
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In the seventh place, This knowledge of Christ, teacheth us to know God aright:
In the seventh place, This knowledge of christ, Teaches us to know God aright:
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his justice in punishing sinne his wisedome and mercie in reconciling us to him, and in willing that Christ should become man, and dye for us.
his Justice in punishing sin his Wisdom and mercy in reconciling us to him, and in willing that christ should become man, and die for us.
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Neither could we know these things, but by knowing Christ, who is the ingraved image of his father.
Neither could we know these things, but by knowing christ, who is the engraved image of his father.
av-d vmd pns12 vvi d n2, cc-acp p-acp vvg np1, r-crq vbz dt j-vvn n1 pp-f po31 n1.
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Furthermore, It teaches us to know our selves : our filthinesse, our ignorance, in esteeming tri•lingly of sinnes, counting them veniall:
Furthermore, It Teaches us to know our selves: our filthiness, our ignorance, in esteeming tri•lingly of Sins, counting them venial:
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But great surely must the sore be, that necessarily requires such a salve, and such a Physitian as Christ,
But great surely must the soar be, that necessarily requires such a salve, and such a physician as christ,
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and his blood to be shed for the curing thereof.
and his blood to be shed for the curing thereof.
cc po31 n1 pc-acp vbi vvn p-acp dt n-vvg av.
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In the next place, This knowledge is altogether sufficient in it self without all other knowledge;
In the next place, This knowledge is altogether sufficient in it self without all other knowledge;
p-acp dt ord n1, d n1 vbz av j p-acp pn31 n1 p-acp d j-jn n1;
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and none without this to make a man wise to salvation, both of soule and body;
and none without this to make a man wise to salvation, both of soul and body;
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and all men without this, are but fooles. For Use hereof. This improves the shallow conceit men have of Divinitie:
and all men without this, Are but Fools. For Use hereof. This improves the shallow conceit men have of Divinity:
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that the knowledge is but shallow, that every man may know it, and that any man may soone have enough thereof.
that the knowledge is but shallow, that every man may know it, and that any man may soon have enough thereof.
cst dt n1 vbz p-acp j, cst d n1 vmb vvi pn31, cc cst d n1 vmb av vhi d av.
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But alas, St. Paul had a large heart, and had more in•ight into the deepe mysteries of this knowledge than such,
But alas, Saint Paul had a large heart, and had more in•ight into the deep Mysteres of this knowledge than such,
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how ever they boast, and yet he desires more, and could not pierce to the depth therof,
how ever they boast, and yet he Desires more, and could not pierce to the depth thereof,
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for none ever could doe it but Christ Iesus onely.
for none ever could do it but christ Iesus only.
c-acp pix av vmd vdi pn31 p-acp np1 np1 av-j.
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Nay, the very Angels they desire to pry, and look into, and to know more of these deepe mysteries, 1 Pet. 1.12. Its therefore no shallow knowledge.
Nay, the very Angels they desire to pry, and look into, and to know more of these deep Mysteres, 1 Pet. 1.12. Its Therefore no shallow knowledge.
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In the second place, This ought to put us in minde to put apart times, to meditate of the excellencie of this knowledge:
In the second place, This ought to put us in mind to put apart times, to meditate of the excellency of this knowledge:
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and to this end, we are to emptie our selves of whatsoever fills us.
and to this end, we Are to empty our selves of whatsoever fills us.
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Especially, we are to emptie us of sinne, and of care for the world, and the vanities thereof, and the knowledge of them:
Especially, we Are to empty us of sin, and of care for the world, and the vanities thereof, and the knowledge of them:
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because both it, and they shall all perish; make no excuses of venturing displeasure, or suffering discommodity:
Because both it, and they shall all perish; make no excuses of venturing displeasure, or suffering discommodity:
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true love pretends no delayes, nor will indure them.
true love pretends no delays, nor will endure them.
j n1 vvz dx n2, ccx vmb vvi pno32.
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Behold Lord, halfe of my goods I doe give to the poore, and I doe restore to every man his owne, said Zacheus. Behold Lord, half of my goods I do give to the poor, and I do restore to every man his own, said Zacchaeus.
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In the next place, We must call upon God to open our eyes:
In the next place, We must call upon God to open our eyes:
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that we may see and know his nature, his offices, his benefits, and our duties, to know more distinctly, effectually,
that we may see and know his nature, his Offices, his benefits, and our duties, to know more distinctly, effectually,
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and setledly, to see the wonders of his law: that we may be even ravished, when we behold his fulnesse. We
and settledly, to see the wonders of his law: that we may be even ravished, when we behold his fullness. We
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In the fourth place, are to frequent places, where we shall have a fuller knowledge of Christ :
In the fourth place, Are to frequent places, where we shall have a fuller knowledge of christ:
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such places where the commerce is betweene Christ, and the Church, in the 5. Cant. 1. vers. Christ had made love to his Church,
such places where the commerce is between christ, and the Church, in the 5. Cant 1. vers. christ had made love to his Church,
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and woed her by his gracious promises: she in the 2. ver. being drowsie, pretends excuses.
and wooed her by his gracious promises: she in the 2. ver. being drowsy, pretends excuses.
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Hereupon Christ goes away, but leaves a gracious scent of his quickening spirit, enough to stirre her up to seek after her well-beloved that was gone (to the 8. vers. ) who asking after her well beloved, those whom she enquired of, enquired of her who he was? and upon her description of him, are enamoured with him,
Hereupon christ Goes away, but leaves a gracious scent of his quickening Spirit, enough to stir her up to seek After her well-beloved that was gone (to the 8. vers.) who asking After her well Beloved, those whom she inquired of, inquired of her who he was? and upon her description of him, Are enamoured with him,
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and stirred up to seeke him also: (where by the way marke the benefit of conference) Cant. 6.1. and are told that he is gone into his garden to the beds of spices:
and stirred up to seek him also: (where by the Way mark the benefit of conference) Cant 6.1. and Are told that he is gone into his garden to the Beds of spices:
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that is, into the congregation and assembly of his Saints.
that is, into the congregation and assembly of his Saints.
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If we will know Christ therefore, wee must goe into these gardens, where hee is ever present,
If we will know christ Therefore, we must go into these gardens, where he is ever present,
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and there will he teach us.
and there will he teach us.
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And then shall we be stirred up to magnifie Gods goodnesse, and mercie, that hath reserved us to these times of knowledge : And then shall we be stirred up to magnify God's Goodness, and mercy, that hath reserved us to these times of knowledge:
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and this marvailous light, wherein we are more blessed than Iohn, who was the greatest of those borne of women, we see (more than he saw) Christ our Saviour, already ascended, to bee our eternall high-priest.
and this marvelous Light, wherein we Are more blessed than John, who was the greatest of those born of women, we see (more than he saw) christ our Saviour, already ascended, to be our Eternal High Priest.
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VERS. 8. My Lord.
VERS. 8. My Lord.
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THis is the end of all our knowledge, to know Christ to be our Lord, for else the Divels knew Christ Paul I know, and Christ I know, said he to those Conjurers,
THis is the end of all our knowledge, to know christ to be our Lord, for Else the Devils knew christ Paul I know, and christ I know, said he to those Conjurers,
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but he could not know Christ to be his Lord. My Lord.
but he could not know christ to be his Lord. My Lord.
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Not onely for his title that he hath in me, but My Lord, for the title I have in him:
Not only for his title that he hath in me, but My Lord, for the title I have in him:
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My Beloved is mine, and I am his. My beloved is mine, and I am his.
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Mine he is, for he made himselfe mine, by redeeming me and paying the price for me.
Mine he is, for he made himself mine, by redeeming me and paying the price for me.
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My head, from whom I receive force and vigour, my husband, my head of eminenci•:
My head, from whom I receive force and vigour, my husband, my head of eminenci•:
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briefly, my Lord, making me his, and stirring up in me, a love and desire to make him mine,
briefly, my Lord, making me his, and stirring up in me, a love and desire to make him mine,
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and to rest upon him by faith. In the Covenant of grace therefore, there is a mutuall consent betweene God and us :
and to rest upon him by faith. In the Covenant of grace Therefore, there is a mutual consent between God and us:
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he is ours, we are his by faith to trust on him, and by love to imbrace him, which stirres up the whole man to obedience;
he is ours, we Are his by faith to trust on him, and by love to embrace him, which stirs up the Whole man to Obedience;
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we may not think that this proceeded from a spirituall pride in the Apostle, as though he thought himselfe the onely darling of Christ;
we may not think that this proceeded from a spiritual pride in the Apostle, as though he Thought himself the only darling of christ;
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no, they are the words of a particular faith, and love, in the Apostle;
no, they Are the words of a particular faith, and love, in the Apostle;
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not excluding others from the like, for every Christian must labour for this faith, that we may know Christ to be our Iesus, our Saviour which we shall be assured of;
not excluding Others from the like, for every Christian must labour for this faith, that we may know christ to be our Iesus, our Saviour which we shall be assured of;
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for if he makes us his, hee will make us to love him, and to say from our hearts, my Lord, and my head:
for if he makes us his, he will make us to love him, and to say from our hearts, my Lord, and my head:
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his love of us, is the cause of our love to him;
his love of us, is the cause of our love to him;
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we love him, because he loved us first, hi• knowl•dge is the cause of ours, he chose us,
we love him, Because he loved us First, hi• knowl•dge is the cause of ours, he chosen us,
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and therefore we chuse him, and if he loved me when I hated him, surely now I love him, he must needs love me.
and Therefore we choose him, and if he loved me when I hated him, surely now I love him, he must needs love me.
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Againe, we shall know that we are Christs: for then there will be a likenesse of Christ wrought in our hearts.
Again, we shall know that we Are Christ: for then there will be a likeness of christ wrought in our hearts.
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For that spirit that stirres us up to own Christ, doth ever worke the Image of Christ in our soules,
For that Spirit that stirs us up to own christ, does ever work the Image of christ in our Souls,
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as a seale it imprin•s on our soule the image of Christ, in all graces, of love, meeknesse, heavenly mindedn•sse, and goodnesse:
as a seal it imprin•s on our soul the image of christ, in all graces, of love, meekness, heavenly mindedn•sse, and Goodness:
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if we be the spouse of Christ, we shall represent and shew forth his glory, for the woman is the glory of the man.
if we be the spouse of christ, we shall represent and show forth his glory, for the woman is the glory of the man.
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Else what ere we boast, wee are therein but hypocrites: wee must forsake all in regard of Christ.
Else what ere we boast, we Are therein but Hypocrites: we must forsake all in regard of christ.
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VERS. 8. For whom I have suffered the losse of all things.
VERS. 8. For whom I have suffered the loss of all things.
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HEre St. Paul confirmes his resolution and judgement of the value of Christ above all other things:
Here Saint Paul confirms his resolution and judgement of the valve of christ above all other things:
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first, he said he accompted him gaine, and all other things losse:
First, he said he accounted him gain, and all other things loss:
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lest men should thinke these were but brags, he inferres he had suffered the losse of all for him,
lest men should think these were but brags, he infers he had suffered the loss of all for him,
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and therefore did so highly esteeme of him:
and Therefore did so highly esteem of him:
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and then it was he was for Christs sake stripped of all, he was in want, hungry, naked, went in danger of his death often,
and then it was he was for Christ sake stripped of all, he was in want, hungry, naked, went in danger of his death often,
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nay he willingly suffered the losse of his priviledges, he was an Apostle, yet not worthy of the name, as he sayes:
nay he willingly suffered the loss of his privileges, he was an Apostle, yet not worthy of the name, as he Says:
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and for his care in his office, though he were very diligent, yet by it did hee not looke to merit:
and for his care in his office, though he were very diligent, yet by it did he not look to merit:
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he suffered the losse of all willingly, he wrought this on his heart, to lose all for Christ:
he suffered the loss of all willingly, he wrought this on his heart, to loose all for christ:
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which is the dutie that a Christian must learne, not to be onely a patient, but willingly to lose, to part with all :
which is the duty that a Christian must Learn, not to be only a patient, but willingly to loose, to part with all:
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and therefore wee are bidden to examine our selves, to judge and condemn our selves;
and Therefore we Are bidden to examine our selves, to judge and condemn our selves;
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and though the Lord hath not called us to the losse of all, yet winne thus much of thy minde,
and though the Lord hath not called us to the loss of all, yet win thus much of thy mind,
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as to be prepared for to lose all when we shall be called thereunto, and that in regard thereof, we may say we have parted with all,
as to be prepared for to loose all when we shall be called thereunto, and that in regard thereof, we may say we have parted with all,
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for in that we part with themin our affections, God beholdes it, and takes notice thereof,
for in that we part with themin our affections, God beholds it, and Takes notice thereof,
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and likes it, and lookes for it, and therefore he bids us leave all and follow him,
and likes it, and looks for it, and Therefore he bids us leave all and follow him,
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and if we forsake not all, honour, credit, yea our lives, we cannot be his Disciples.
and if we forsake not all, honour, credit, yea our lives, we cannot be his Disciples.
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VERS. 8. And doe count them but dung.
VERS. 8. And do count them but dung.
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SHewing his lothing of them, and that he could not in dure the thought of them,
Showing his loathing of them, and that he could not in dure the Thought of them,
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but did abhorre it as dogges vomit or dogges meat, accounting it fit meat for none but such dogges as he spake before of:
but did abhor it as Dogs vomit or Dogs meat, accounting it fit meat for none but such Dogs as he spoke before of:
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if therefore we love Christ, there will bee a detestation of those things that crosse the power of Christs merits, in the same degree that we love Christ, if Therefore we love christ, there will be a detestation of those things that cross the power of Christ merits, in the same degree that we love christ,
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and we will expresse our degree of love of him, by expressing the degree of hatred we beare to other things in comparison of him. and we will express our degree of love of him, by expressing the degree of hatred we bear to other things in comparison of him.
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But why doth the Apostle so often inculcate these words? But why does the Apostle so often inculcate these words?
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To shew the expression of the largenesse of his owne heart, and thereby to worke an impression thereof in the hearts of the Philippians. To show the expression of the largeness of his own heart, and thereby to work an impression thereof in the hearts of the Philippians.
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Secondly, to shew the power of the spirit, that where it once leades, it leades further and further to a higher degree of love of Christ, that the longer he is loved, the greater will love grow,
Secondly, to show the power of the Spirit, that where it once leads, it leads further and further to a higher degree of love of christ, that the longer he is loved, the greater will love grow,
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and more fervent, so as the spirit constraines the person where it rules, that he cannot but speake, Acts 4.20.
and more fervent, so as the Spirit constrains the person where it rules, that he cannot but speak, Acts 4.20.
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Thirdly, to shew the excellencie of the subject, he dwels upon it, that we should thinke highly of it: Also
Thirdly, to show the excellency of the Subject, he dwells upon it, that we should think highly of it: Also
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Fourthly, to shew the necessitie thereof, without which we cannot looke for salvation.
Fourthly, to show the necessity thereof, without which we cannot look for salvation.
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Fifthly, to shew the difficultie of comming to this esteeme of Christ, and to subdue our proud imaginations of our owne selves, which however it will prove a hard and difficult matter.
Fifthly, to show the difficulty of coming to this esteem of christ, and to subdue our proud Imaginations of our own selves, which however it will prove a hard and difficult matter.
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Lastly, in regard of the Philippians, he knew it would be a difficult matter for them,
Lastly, in regard of the Philippians, he knew it would be a difficult matter for them,
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and therefore he sought out fit words to expresse the nature of the subject, and the truth of his esteeme,
and Therefore he sought out fit words to express the nature of the Subject, and the truth of his esteem,
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thus did the wise man, Eccles. 12.10, 11. who knew that the words of the wise man are as goades:
thus did the wise man, Eccles. 12.10, 11. who knew that the words of the wise man Are as goads:
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its our dutie to take notice hereof therefore, and to learne in what respect these outward things are good, and to ranke them in their right places.
its our duty to take notice hereof Therefore, and to Learn in what respect these outward things Are good, and to rank them in their right places.
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VERS. 8. That I may winne Christ.
VERS. 8. That I may win christ.
fw-la. crd cst pns11 vmb vvi np1.
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TO winne Christ, in this place, is to get a more neere Communion with Christ, a fuller assurance of him,
TO win christ, in this place, is to get a more near Communion with christ, a fuller assurance of him,
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and a larger portion in him:
and a larger portion in him:
cc dt jc n1 p-acp pno31:
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for St. Paul had Christ already, and that made him desire a fuller injoyment of him,
for Saint Paul had christ already, and that made him desire a fuller enjoyment of him,
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though his heart was not large enough to entertaine all Christ, yet he desired to be satisfied with his fulnesse.
though his heart was not large enough to entertain all christ, yet he desired to be satisfied with his fullness.
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First, then, it is here to be granted that Christ is gaine, else why should the Apostle desire to winne him:
First, then, it is Here to be granted that christ is gain, Else why should the Apostle desire to win him:
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He is gaine I say, both in himselfe considered, and having respect to us:
He is gain I say, both in himself considered, and having respect to us:
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In himselfe considered, for no jewell is comparable to God-man, to a Mediator, he was inriched with all graces that the manhood was capable of.In himself considered, for no jewel is comparable to God-man, to a Mediator, he was enriched with all graces that the manhood was capable of.
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But much more in regard of us;
But much more in regard of us;
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for first, he is our ransome from the wrath of God, now we know a ransome must bee a gainfull thing,
for First, he is our ransom from the wrath of God, now we know a ransom must be a gainful thing,
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and of no small price that must satisfie Gods wrath.
and of no small price that must satisfy God's wrath.
cc pp-f dx j n1 cst vmb vvi npg1 n1.
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Secondly, He is not only our ransome, but our purchase, purchasing Gods favour and heaven to us.
Secondly, He is not only our ransom, but our purchase, purchasing God's favour and heaven to us.
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Thirdly, he is our treasure: for all things for this present life, as also for a better, in him are the treasures of heavenly wisedome,
Thirdly, he is our treasure: for all things for this present life, as also for a better, in him Are the treasures of heavenly Wisdom,
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and of his fulnesse we all receive grace for grace: he is our comfort in trouble, and direction in all our perplexities.
and of his fullness we all receive grace for grace: he is our Comfort in trouble, and direction in all our perplexities.
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Fourthly, he is of that precious vertue, as he turnes all to gold:
Fourthly, he is of that precious virtue, as he turns all to gold:
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all things are sanctified to us, death, grave, crosses, all which though we be not freed from,
all things Are sanctified to us, death, grave, Crosses, all which though we be not freed from,
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yet he turnes them all to worke our good. Fifthly, by him we are made heires, and have title to all things:
yet he turns them all to work our good. Fifthly, by him we Are made Heirs, and have title to all things:
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he is our Lord, and hee that hath given Christ to us, how shall he not with him give us all things,
he is our Lord, and he that hath given christ to us, how shall he not with him give us all things,
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so as in all our wants we may boldly come to the throne of grace. Sixthly, We by Christ gaine such offices as he himselfe had:
so as in all our Wants we may boldly come to the throne of grace. Sixthly, We by christ gain such Offices as he himself had:
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we are Kings, we are Priests, we are over the greatest of our enemies, no more thrals to lust,
we Are Kings, we Are Priests, we Are over the greatest of our enemies, no more thralls to lust,
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or to the world, we may freely offer sacrifice for ourselves and others, in the name of this our high-priest.
or to the world, we may freely offer sacrifice for ourselves and Others, in the name of this our High Priest.
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Seventhly, we have communion with all that are good, the Angels, the Saints, the Ministers, they are all ours to defend and pray for us had the yong rich man this spirit of St. Paul, he would have thought it the best bargain that ever he made,
Seventhly, we have communion with all that Are good, the Angels, the Saints, the Ministers, they Are all ours to defend and pray for us had the young rich man this Spirit of Saint Paul, he would have Thought it the best bargain that ever he made,
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though hee had parted with all, if he had gotten Christ.
though he had parted with all, if he had got christ.
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But it may be said, true, Christ is gaine, but what hope is there for us to attaine hereunto, it may be as Paradise in it selfe,
But it may be said, true, christ is gain, but what hope is there for us to attain hereunto, it may be as Paradise in it self,
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yet kept from us by a flaming sword. I answer, no, this gaine may be gotten ;
yet kept from us by a flaming sword. I answer, no, this gain may be got;
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which is the thing I propound to speake of:
which is the thing I propound to speak of:
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Christ is a treasure in a field, if any one will seek he may finde, we had a Saviour before we were borne, he was elected thereunto, and we to gaine heaven through him ;
christ is a treasure in a field, if any one will seek he may find, we had a Saviour before we were born, he was elected thereunto, and we to gain heaven through him;
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and he was manifested in the flesh in the fulnesse of time to incourage us,
and he was manifested in the Flesh in the fullness of time to encourage us,
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and Christ our gaine calles us to buy without mony, and invites us that are loaden with sinne to come to him: Isa. 55.1. 2 Cor. 5.20. To this end, he appoints men to lay open his riches to allure us.
and christ our gain calls us to buy without money, and invites us that Are loaded with sin to come to him: Isaiah 55.1. 2 Cor. 5.20. To this end, he appoints men to lay open his riches to allure us.
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Secondly, we have the spirit, by which we lay hold on this gaine ▪ if wee depend on God by prayer for his spirit,
Secondly, we have the Spirit, by which we lay hold on this gain ▪ if we depend on God by prayer for his Spirit,
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and when we have gotten but a little portion of this gaine, it makes our gaines increase;
and when we have got but a little portion of this gain, it makes our gains increase;
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to this end hee gives us the Word and Sacraments:
to this end he gives us the Word and Sacraments:
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and this condemnes those that live in the field where this pearle is, and have the ministerie to shew them it,
and this condemns those that live in the field where this pearl is, and have the Ministry to show them it,
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and yet they doe neglect this so great a jewell;
and yet they do neglect this so great a jewel;
cc av pns32 vdb vvi d av j dt n1;
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and this ought to stirre us up to magnifie Gods goodnesse to us, who hath recovered us that were the lost sonnes of a lost father,
and this ought to stir us up to magnify God's Goodness to us, who hath recovered us that were the lost Sons of a lost father,
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and keeps us from returning back into our former natural estate.
and keeps us from returning back into our former natural estate.
cc vvz pno12 p-acp vvg av p-acp po12 j j n1.
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Thirdly, this gaine is not to be gotten but at a price, it must begotten by parting with all outward things:
Thirdly, this gain is not to be got but At a price, it must begotten by parting with all outward things:
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so farre, as to make them gaine to us?
so Far, as to make them gain to us?
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Ah, but is God thus hard to us, that he will not allow us the injoyment of the comforts of this life, Ah, but is God thus hard to us, that he will not allow us the enjoyment of the comforts of this life,
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but we must for them lose Christ? I answer, God denies us not our worldly comforts, for Paul had them.
but we must for them loose christ? I answer, God Denies us not our worldly comforts, for Paul had them.
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But when they come in competition with Christ, for excellencie and superiority in esteeme;
But when they come in competition with christ, for excellency and superiority in esteem;
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as also, when thou art called forth for the confession of the truth, then bee at a point to count all,
as also, when thou art called forth for the Confessi of the truth, then be At a point to count all,
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1061
yea thy life, drosse and dung:
yea thy life, dross and dung:
uh po21 n1, n1 cc n1:
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1062
wee must therefore resolve and fore-cast the worst, and leave not till thou workest this minde within thee, to indure the worst rather than lose peace of conscience.
we must Therefore resolve and forecast the worst, and leave not till thou workest this mind within thee, to endure the worst rather than loose peace of conscience.
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And therefore we may well conclude from hence, that confidence in Christ and in outward things cannot stand together:
And Therefore we may well conclude from hence, that confidence in christ and in outward things cannot stand together:
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wee cannot love God and Mammon, and therefore if wee part not with the world, looke to part with Christ;
we cannot love God and Mammon, and Therefore if we part not with the world, look to part with christ;
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which we may note against the politicians of our times, that thinke themselves the onely wise men, in their esteeme Paul was but a weake man,
which we may note against the politicians of our times, that think themselves the only wise men, in their esteem Paul was but a weak man,
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and knew not how to esteem things, they can trust in God they hope, and yet provide against the worst;
and knew not how to esteem things, they can trust in God they hope, and yet provide against the worst;
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the time will come, when they will finde they have been made fooles indeed, when God will say he knowes them not,
the time will come, when they will find they have been made Fools indeed, when God will say he knows them not,
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and their riches shall take their wings and leave them, without hope of comfort.
and their riches shall take their wings and leave them, without hope of Comfort.
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And therefore let us acquaint our selves with Christs value, with the vanity of outward things, and meditate hereon,
And Therefore let us acquaint our selves with Christ valve, with the vanity of outward things, and meditate hereon,
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and at length thou shalt finde the same minde in thee, that was in St. Paul.
and At length thou shalt find the same mind in thee, that was in Saint Paul.
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In the last place we may hence observe, who they be that have not gained Christ :
In the last place we may hence observe, who they be that have not gained christ:
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1072
for are there not many that will not part with a sinne, no though it be a sin that brings no profit or pleasure at all with it,
for Are there not many that will not part with a sin, no though it be a since that brings no profit or pleasure At all with it,
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as swearing and blaspheming Gods name, nay are there not those that ( Iudas like) sell Christ for 30. peeces of money,
as swearing and blaspheming God's name, nay Are there not those that (Iudas like) fell christ for 30. Pieces of money,
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1074
nay, it may be for lesse.
nay, it may be for less.
uh-x, pn31 vmb vbi p-acp dc.
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1075
A goodly price to set heaven, happinesse, and their owne soules at, let any man tell them hereof, they will sweare you do them open wrong,
A goodly price to Set heaven, happiness, and their own Souls At, let any man tell them hereof, they will swear you do them open wrong,
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1076
and be ready to cut your throat for saying so, how farre are these from true grace?
and be ready to Cut your throat for saying so, how Far Are these from true grace?
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The fourth and last generall observation is, that when we have parted with all, we are to know that we are gainers: For Christ in Mark. 10.30.
The fourth and last general observation is, that when we have parted with all, we Are to know that we Are gainers: For christ in Mark. 10.30.
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saith, (whose promises are yea and amen) That he shall have a hundred fold in this life • that is,
Says, (whose promises Are yea and Amen) That he shall have a hundred fold in this life • that is,
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1079
so much content as shall be worth an hundred fold:
so much content as shall be worth an hundred fold:
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for when a mans conscience can tell him, these and these things I parted with, onely to obtaine peace of conscience, that peace of conscience shall give him more content,
for when a men conscience can tell him, these and these things I parted with, only to obtain peace of conscience, that peace of conscience shall give him more content,
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than the whole world can bring to him, and what can a man desire above content and comfort, its all we seeke for here, which if we have not, all is nothing.
than the Whole world can bring to him, and what can a man desire above content and Comfort, its all we seek for Here, which if we have not, all is nothing.
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1082
Secondly, he that hath Christ can bee no loser; for in him all things are, Eminently and Fundamentally:
Secondly, he that hath christ can be no loser; for in him all things Are, Eminently and Fundamentally:
ord, pns31 cst vhz np1 vmb vbi dx n1; p-acp p-acp pno31 d n2 vbr, av-j cc av-j:
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for he is Lord of all, and what I lose for his sake (if it be good for me) he hath said I shall have it.
for he is Lord of all, and what I loose for his sake (if it be good for me) he hath said I shall have it.
c-acp pns31 vbz n1 pp-f d, cc r-crq pns11 vvb p-acp po31 n1 (cs pn31 vbb j p-acp pno11) pns31 vhz vvn pns11 vmb vhi pn31.
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Hence we may see therefore, the wisest man, and the noblest spirit, who is the wisest man? He that makes the best choyce, its judgement makes a man:
Hence we may see Therefore, the Wisest man, and the Noblest Spirit, who is the Wisest man? He that makes the best choice, its judgement makes a man:
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not hee that hath confused notions swimming in his braine: Now a Christian considers things, layes them together, judges of them duly;
not he that hath confused notions swimming in his brain: Now a Christian considers things, lays them together, judges of them duly;
xx pns31 cst vhz vvn n2 vvg p-acp po31 n1: av dt njp vvz n2, vvz pno32 av, n2 pp-f pno32 av-jn;
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he therefore is the wise man.
he Therefore is the wise man.
pns31 av vbz dt j n1.
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1087
The wicked man he is a foole, he parts with an invaluable pearle, for his present delight in a few idle, vaine, childish bables and toyes.
The wicked man he is a fool, he parts with an invaluable pearl, for his present delight in a few idle, vain, childish babbles and toys.
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Who is also the most truly noble minded? An advised true Christian, he is able to set at nought that for which the world forget God, heaven, soule and all for;Who is also the most truly noble minded? an advised true Christian, he is able to Set At nought that for which the world forget God, heaven, soul and all for;
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hee can despise the pleasures of a Court and of a countrie, his eye is on his soule, on heaven, on the innumerable companie of Angels, on that presence where is fulnesse of joy:
he can despise the pleasures of a Court and of a country, his eye is on his soul, on heaven, on the innumerable company of Angels, on that presence where is fullness of joy:
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a wicked man routs in the durt of this world, see what manner of stones and building are here, that is their delight, to admire the stage of this world:
a wicked man routs in the dirt of this world, see what manner of stones and building Are Here, that is their delight, to admire the stage of this world:
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But had they knowne this gift of God, this peace of conscience, and the comfort thereof, they would looke after another citie and foundation, whose builder onely is God.
But had they known this gift of God, this peace of conscience, and the Comfort thereof, they would look After Another City and Foundation, whose builder only is God.
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But how shall we know whether wee have made this choyce, or not? I answer, by these signes; But how shall we know whither we have made this choice, or not? I answer, by these Signs;
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First, if a man accompts of any thing, his eye and minde will be on it:
First, if a man accounts of any thing, his eye and mind will be on it:
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if we account Christ as our gaine, our hearts will be set on him continually; if he be our treasure, our hearts will be on him.
if we account christ as our gain, our hearts will be Set on him continually; if he be our treasure, our hearts will be on him.
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Secondly, if we have made choyce of him, our hearts will joy in him above all things:
Secondly, if we have made choice of him, our hearts will joy in him above all things:
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as he that found the jewell, went away rejoycing. Shew me the light of thy countenance, for therein doe I delight, saith David ;
as he that found the jewel, went away rejoicing. Show me the Light of thy countenance, for therein do I delight, Says David;
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where true beleefe is there is joy: Zacheus, the Iaylor, and the Eunuch, after they were converted they rejoyced.
where true belief is there is joy: Zacchaeus, the Jailer, and the Eunuch, After they were converted they rejoiced.
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This makes a covetous man not regard at all what men say of him, for hee hath that which they would be glad of;
This makes a covetous man not regard At all what men say of him, for he hath that which they would be glad of;
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so ought it to be with us, let us be taunted, mocked, flouted at, if we have chosen Christ, •ll's one, wee have other things to comfort us,
so ought it to be with us, let us be taunted, mocked, flouted At, if we have chosen christ, •ll's one, we have other things to Comfort us,
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1100
and our eyes will be upon them.
and our eyes will be upon them.
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The third note is, if we can part with any thing for Christ, and indure any hard measure for the sense and assurance we have in Christ Iesus:
The third note is, if we can part with any thing for christ, and endure any hard measure for the sense and assurance we have in christ Iesus:
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many are so farre herefrom, as they will not part with the least earthly pleasure for Christ;
many Are so Far herefrom, as they will not part with the least earthly pleasure for christ;
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such as these, though they say they have peace of conscience, they lye, for they can have no more peace of conscience,
such as these, though they say they have peace of conscience, they lie, for they can have no more peace of conscience,
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than they have love to Christ, nor more love, than they have an esteeme of him above all things.
than they have love to christ, nor more love, than they have an esteem of him above all things.
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Fourthly, hee that hath made this choice, must part with all things what ever he loves,
Fourthly, he that hath made this choice, must part with all things what ever he loves,
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yea his dearest affections & lusts: yea his dearest affections & Lustiest:
uh po31 js-jn n2 cc n2:
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for a bird catched, though but by a wing, yet is she as surely the fowlers,
for a bird catched, though but by a wing, yet is she as surely the fowlers,
p-acp dt n1 vvd, cs cc-acp p-acp dt n1, av vbz pns31 p-acp av-j dt n2,
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1108
as if her whole body were bound;
as if her Whole body were bound;
c-acp cs po31 j-jn n1 vbdr vvn;
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1109
so if we favour, or like and imbrace but one sinne, though we thinke not thereof, there is a floud of sinne comes in at that gate, he that is guiltie of one sinne, is guiltie of all.
so if we favour, or like and embrace but one sin, though we think not thereof, there is a flood of sin comes in At that gate, he that is guilty of one sin, is guilty of all.
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But the weake Christian will object, are wee not (yea the best of us) troubled with our personall secret infirmities, what shall then become of us? I answer, feare not : But the weak Christian will Object, Are we not (yea the best of us) troubled with our personal secret infirmities, what shall then become of us? I answer, Fear not:
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for its true, though the best child of God be thus troubled, yet hee pleades against it, he hates it, he undermines it,
for its true, though the best child of God be thus troubled, yet he pleads against it, he hates it, he undermines it,
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and strives against it, and thus opposing it, it is not accounted to him by God.
and strives against it, and thus opposing it, it is not accounted to him by God.
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But if hee forsakes all sinne in heart but one, the devill will suffer it, and indure it well enough, for he knows he is sure enough.
But if he forsakes all sin in heart but one, the Devil will suffer it, and endure it well enough, for he knows he is sure enough.
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The fifth note is, That such an one can be content to be at some cost,
The fifth note is, That such an one can be content to be At Some cost,
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1115
yea losse and paines for the Word, for the field wherein this pearle is hid: hee that is not of this minde cares not for the word.yea loss and pains for the Word, for the field wherein this pearl is hid: he that is not of this mind Cares not for the word.
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It is not that men can speake well and commend it, for many will doe so,
It is not that men can speak well and commend it, for many will do so,
pn31 vbz xx d n2 vmb vvi av cc vvi pn31, c-acp d vmb vdi av,
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1117
yet afterward make a mocke of it, especially being in some company:
yet afterwards make a mock of it, especially being in Some company:
av av vvi dt n1 pp-f pn31, av-j vbg p-acp d n1:
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but he that esteemes it once will ever esteeme it, and in all company wil extoll it.
but he that esteems it once will ever esteem it, and in all company will extol it.
cc-acp pns31 cst vvz pn31 a-acp vmb av vvi pn31, cc p-acp d n1 vmb vvi pn31.
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1119
Herod a very reprobate, may seeme well affected, where there is no temptation, or while the word is preached, can this be a plea to God at the last day, who searcheth and knowes thy heart, many dream they have this,Herod a very Reprobate, may seem well affected, where there is no temptation, or while the word is preached, can this be a plea to God At the last day, who Searches and knows thy heart, many dream they have this,
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1120
when indeed they have naught but the shell.
when indeed they have nought but the shell.
c-crq av pns32 vhb pix p-acp dt n1.
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How few can say in truth, I have denied this or that commodity, and refused my profit for Christs sake:
How few can say in truth, I have denied this or that commodity, and refused my profit for Christ sake:
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Those that have done this, let them know they have a most rich gaine, and the best gain of all others;
Those that have done this, let them know they have a most rich gain, and the best gain of all Others;
d cst vhb vdn d, vvb pno32 vvi pns32 vhb dt av-ds j n1, cc dt js n1 pp-f d n2-jn;
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they have an universall gaine, that will comfort at all times, riches and honours cannot cure the troubled minde,
they have an universal gain, that will Comfort At all times, riches and honours cannot cure the troubled mind,
pns32 vhb dt j n1, cst vmb vvi p-acp d n2, n2 cc n2 vmbx vvi dt j-vvn n1,
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neither can they deliver in the day of wrath.
neither can they deliver in the day of wrath.
dx vmb pns32 vvi p-acp dt n1 pp-f n1.
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Then in the next place, let them know they have an everlasting gaine, that will comfort us for ever and ever.
Then in the next place, let them know they have an everlasting gain, that will Comfort us for ever and ever.
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In the last place, such as have won•e Christ, they have such a gaine as makes them that have him,
In the last place, such as have won•e christ, they have such a gain as makes them that have him,
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1127
truly rich, and noble, and good :truly rich, and noble, and good:
av-j j, cc j, cc j:
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other riches without grace, doe corrupt us, the Image of God is the true and intrinsecall worth:
other riches without grace, do corrupt us, the Image of God is the true and intrinsical worth:
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1129
Let this incourage us to labour to get Christ, to attend the meanes that lay his riches open;Let this encourage us to labour to get christ, to attend the means that lay his riches open;
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1130
and thereby shall our love bee so stirred up, and our judgement so sanctified, as wee shall bee of St. Pauls minde, to account all other things losse in regard of him:
and thereby shall our love be so stirred up, and our judgement so sanctified, as we shall be of Saint Paul's mind, to account all other things loss in regard of him:
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1131
and therefore its no wonder that those that have not the benefit of the meanes, want this esteeme.
and Therefore its no wonder that those that have not the benefit of the means, want this esteem.
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1132
VERS. 9. And be found in him. SOme reade the words actively, th•• may finde Christ;
VERS. 9. And be found in him. some read the words actively, th•• may find christ;
fw-la. crd cc vbb vvn p-acp pno31. d vvb dt n2 av-j, n1 vmb vvi np1;
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1133
but the phra•e is in the originall varying from the former, and therefore it is better translated as we have it, passively;
but the phra•e is in the original varying from the former, and Therefore it is better translated as we have it, passively;
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1134
But when is it that St. Paul desireth to be found in Christ? Ever no doubt,
But when is it that Saint Paul Desires to be found in christ? Ever no doubt,
cc-acp q-crq vbz pn31 cst n1 np1 vvz pc-acp vbi vvn p-acp np1? av dx n1,
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1135
but especially at the houre of death, and day of judgement. The Phrase implies, first that there is an estate in Christ; Secondly, an abiding in it;
but especially At the hour of death, and day of judgement. The Phrase Implies, First that there is an estate in christ; Secondly, an abiding in it;
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1136
and Thirdly, to be found abiding in him. For the handling whereof, wee will first explaine the phrase;
and Thirdly, to be found abiding in him. For the handling whereof, we will First explain the phrase;
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1137
Secondly, we will shew what doctrines it doth cleere, then we will come to some instructions arising therefrom.
Secondly, we will show what doctrines it does clear, then we will come to Some instructions arising therefrom.
ord, pns12 vmb vvi r-crq n2 pn31 vdz vvi, cs pns12 vmb vvi p-acp d n2 vvg av.
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1138
The phrase, to be in Christ, is taken from plants which are grafted into stocks,
The phrase, to be in christ, is taken from plants which Are grafted into stocks,
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1139
or from the branches which are said to be in the tree, thus are we in the vine;
or from the branches which Are said to be in the tree, thus Are we in the vine;
cc p-acp dt n2 r-crq vbr vvn pc-acp vbi p-acp dt n1, av vbr pns12 p-acp dt n1;
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1140
its Christs owne comparison, and of this union with Christ, there are three degrees.
its Christ own comparison, and of this Union with christ, there Are three Degrees.
pn31|vbz npg1 d n1, cc pp-f d n1 p-acp np1, pc-acp vbr crd n2.
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1141
First, we are in Christ, and in God, first loving us, and so wee were in him before wee were, he chose us from all eternitie.
First, we Are in christ, and in God, First loving us, and so we were in him before we were, he chosen us from all eternity.
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1142
Secondly, when Christ died, then we were in him as a publike person.
Secondly, when christ died, then we were in him as a public person.
ord, c-crq np1 vvd, cs pns12 vbdr p-acp pno31 p-acp dt j n1.
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1143
Thirdly, we are said most properly to be in him, now when we beleeve in him,
Thirdly, we Are said most properly to be in him, now when we believe in him,
ord, pns12 vbr vvn av-ds av-j pc-acp vbi p-acp pno31, av c-crq pns12 vvb p-acp pno31,
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and thus principally is the sense understood in this place: and thus we are in Christ, not as the manhood is in Christ, but mystically;
and thus principally is the sense understood in this place: and thus we Are in christ, not as the manhood is in christ, but mystically;
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1145
not as friends in one another by love, but by faith wee are ingrafted; as truly as the branches are in the vine, so are we one.
not as Friends in one Another by love, but by faith we Are ingrafted; as truly as the branches Are in the vine, so Are we one.
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But Christ is in heaven, wee are on earth, how can we be united to him that is so farre distant from us?
But christ is in heaven, we Are on earth, how can we be united to him that is so Far distant from us?
p-acp np1 vbz p-acp n1, pns12 vbr p-acp n1, q-crq vmb pns12 vbi vvn p-acp pno31 cst vbz av av-j j p-acp pno12?
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I answer, if a tree did reach to heaven, and have its roote in the earth, doth this hinder that the branches and the roote are not united? In no wise.
I answer, if a tree did reach to heaven, and have its root in the earth, does this hinder that the branches and the root Are not united? In no wise.
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So Christ he is in heaven, and we on earth, yet are we united to him by his spirit,
So christ he is in heaven, and we on earth, yet Are we united to him by his Spirit,
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and receiving influence from him of all grace and goodnesse.
and receiving influence from him of all grace and Goodness.
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Now lets see what doctrines are cleared hereby: first, it cleares the point of justification by Christ: For if the question be,
Now lets see what doctrines Are cleared hereby: First, it clears the point of justification by christ: For if the question be,
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how wee are saved by Christs righteousnesse? I answer, Christ and we are both one, doth not the eye see for the bodie, are not the riches of the husband and wife all one? yes,
how we Are saved by Christ righteousness? I answer, christ and we Are both one, does not the eye see for the body, Are not the riches of the husband and wife all one? yes,
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and even also whatsoever Christ hath is ours, he is our husband, he is our head.
and even also whatsoever christ hath is ours, he is our husband, he is our head.
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In the second place, it cleares the matter of the sacrament :
In the second place, it clears the matter of the sacrament:
p-acp dt ord n1, pn31 vvz dt n1 pp-f dt n1:
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the Papists would have the bread transubstantiated into the bodie of Christ, that it may be united to us.
the Papists would have the bred Transubstantiated into the body of christ, that it may be united to us.
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I answer, how is the foot in the head, is it not by spirituall vigour passing to and fro through the body, but chiefly in the head:
I answer, how is the foot in the head, is it not by spiritual vigour passing to and from through the body, but chiefly in the head:
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it is not therefore necessary that there should bee any corporall union.
it is not Therefore necessary that there should be any corporal Union.
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Nay, Christ comforted his Disciples more by his spirit when he departed from them, than he did by his corporall presence.
Nay, christ comforted his Disciples more by his Spirit when he departed from them, than he did by his corporal presence.
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We say also, that the mysticall body of Christ is invisible, because the spirit whereby we are made one is invisible.
We say also, that the mystical body of christ is invisible, Because the Spirit whereby we Are made one is invisible.
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This should comfort us at all times, and in all estates :This should Comfort us At all times, and in all estates:
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before we were in Christ, we were in an estate of horrour, in an estate of damnation,
before we were in christ, we were in an estate of horror, in an estate of damnation,
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now to be reduced to Christ: (what comfort is it to be one of a politique body its but for life,
now to be reduced to christ: (what Comfort is it to be one of a politic body its but for life,
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or to be in any mans favour its but at will) this is a most excellent, glorious,
or to be in any men favour its but At will) this is a most excellent, glorious,
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and eternall being, that mans nature should be so highly advanced as to be unit•d to the Godhead,
and Eternal being, that men nature should be so highly advanced as to be unit•d to the Godhead,
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yea our persons are mystically united to Christ.
yea our Persons Are mystically united to christ.
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Secondly, In all crosses or losses, what though we lose other states, here is a state cannot bee shaken.
Secondly, In all Crosses or losses, what though we loose other states, Here is a state cannot be shaken.
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Thirdly, in the houre of death wee are in Christ: and blessed are they that dye in the Lord;
Thirdly, in the hour of death we Are in christ: and blessed Are they that die in the Lord;
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death that separates the soule from the body, cannot separate eyther from Christ.
death that separates the soul from the body, cannot separate either from christ.
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Fourthly, after death can it go hard with me that am in Christ, that am his spouse, I am in him in whom is fulnesse of comfort.
Fourthly, After death can it go hard with me that am in christ, that am his spouse, I am in him in whom is fullness of Comfort.
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Fifthly, in all wants here, I have him to supply all, hee will give what is necessarie;
Fifthly, in all Wants Here, I have him to supply all, he will give what is necessary;
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if we should have fulnesse of grace here, we should not desire to be in heaven hereafter.
if we should have fullness of grace Here, we should not desire to be in heaven hereafter.
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Sixthly, in persecution all my hurt redounds to him:
Sixthly, in persecution all my hurt redounds to him:
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Saul, Saul, why persecutest thou me ? that which thou dost to my members thou doest to me?Saul, Saul, why Persecutest thou me? that which thou dost to my members thou dost to me?
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In the fourth place, let us consider how this being in Christ, is a ground of doing of all dutie.
In the fourth place, let us Consider how this being in christ, is a ground of doing of all duty.
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I say therfore, it will direct us in duties to God, towards men, and to our selves.
I say Therefore, it will Direct us in duties to God, towards men, and to our selves.
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First, in duties towards God, how thankfull ought we to be to him:
First, in duties towards God, how thankful ought we to be to him:
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for taking us to himself, for being Emmanuel God with us, so that wee are become bone of his bone• what need wee now Saints or Angels to intercede for us, who should Christ heare above his owne flesh? For duties towards men, this ought to stirre us to duties of peace and unitie, shall wee be so unnaturall as to fall out with the members of our owne body, Non est concors cum Christo ubi est discors cum Christiano.
for taking us to himself, for being Emmanuel God with us, so that we Are become bone of his bone• what need we now Saints or Angels to intercede for us, who should christ hear above his own Flesh? For duties towards men, this ought to stir us to duties of peace and unity, shall we be so unnatural as to fallen out with the members of our own body, Non est Concourse cum Christ ubi est discourse cum Christian.
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Secondly, it ought to stirre us up to duties of respect to each other:
Secondly, it ought to stir us up to duties of respect to each other:
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considering they are members of Christ as we are, and shall so be found in him ere long.
considering they Are members of christ as we Are, and shall so be found in him ere long.
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Thirdly, this should stirre us up to charitie to the poore members of Christ:
Thirdly, this should stir us up to charity to the poor members of christ:
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they being his members are fellow members, and in loving them and doing them good, we sh•w our love to Christ himselfe.
they being his members Are fellow members, and in loving them and doing them good, we sh•w our love to christ himself.
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And in the last place, towards our selves we are to carry our selves with more respect:
And in the last place, towards our selves we Are to carry our selves with more respect:
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and not to prostitute our selves to every base pleasure: consider in whom am I, & to what I am redeemed, and with what price;
and not to prostitute our selves to every base pleasure: Consider in whom am I, & to what I am redeemed, and with what price;
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shall I make my bodie the member of an harlot, who am the member of Christ, this pride and high esteeme of our selves above base pleasures and lusts, this is commendable;
shall I make my body the member of an harlot, who am the member of christ, this pride and high esteem of our selves above base pleasures and Lustiest, this is commendable;
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and therefore the Apostle had good reason thus to account of these earthly things to bee drosse and dung. In the second place, this will teach us to see our residence in Christ, and growth in him:
and Therefore the Apostle had good reason thus to account of these earthly things to be dross and dung. In the second place, this will teach us to see our residence in christ, and growth in him:
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for if we be in Christ, wee will have an especiall eye to our conversation, that we be not feet of iron and clay under a golden head,
for if we be in christ, we will have an especial eye to our Conversation, that we be not feet of iron and clay under a golden head,
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as many base licentious drunkards and filthie persons esteeme of themselves:
as many base licentious drunkards and filthy Persons esteem of themselves:
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will Christ owne such members as these, think we? no, those that are in Christ Christ will be in them, discovering himselfe by ruling in them;
will christ own such members as these, think we? no, those that Are in christ christ will be in them, discovering himself by ruling in them;
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his house is holy, if we bee of his house, we will not desire, grieve, nor affect, but by the sway of his spirit.
his house is holy, if we be of his house, we will not desire, grieve, nor affect, but by the sway of his Spirit.
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In the last place, How shall we come to be found in Christ? I answer, we must first come where he is;
In the last place, How shall we come to be found in christ? I answer, we must First come where he is;
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we shall finde him in the Temple, teaching and strengthening our faith, and love, and so in our judgements and affections we shall bee in him.
we shall find him in the Temple, teaching and strengthening our faith, and love, and so in our Judgments and affections we shall be in him.
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Secondly, we must separate our selves from the contrary to Christ, as a loyall wife will from all doubtful acquaintance;
Secondly, we must separate our selves from the contrary to christ, as a loyal wife will from all doubtful acquaintance;
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we must depart from Antichrist, our owne corruptions and lusts, and dayly we must labour to get ground of them.
we must depart from Antichrist, our own corruptions and Lustiest, and daily we must labour to get ground of them.
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And from the words this wee may learne; First, that a Christian is continually under Christs wing, till he be in heaven:
And from the words this we may Learn; First, that a Christian is continually under Christ wing, till he be in heaven:
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else how could the Apostle desire to be found in him at the day of judgement.
Else how could the Apostle desire to be found in him At the day of judgement.
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Secondly, we learne that there is such a time when God will, as it were with a Candle, search men out,
Secondly, we Learn that there is such a time when God will, as it were with a Candle, search men out,
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and lay them open as they are. and lay them open as they Are.
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This is not thought upon, men now shuffle it off, I shall be saved as well as any other,
This is not Thought upon, men now shuffle it off, I shall be saved as well as any other,
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and this and that good company I am acquainted withall:
and this and that good company I am acquainted withal:
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trust not, I say, to good acquaintance, there is a time of separation, when thou shalt bee found out as thou art in thine owne colours.
trust not, I say, to good acquaintance, there is a time of separation, when thou shalt be found out as thou art in thine own colours.
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Thirdly, hence we learne that the foundation of future happinesse must be laid now:
Thirdly, hence we Learn that the Foundation of future happiness must be laid now:
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before we can be with Christ in the Kingdome of glorie, we must be his members in the Kingdome of grace:
before we can be with christ in the Kingdom of glory, we must be his members in the Kingdom of grace:
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dost thou live therfore a corrupt and carnall life here, never thinke to be found in him hereafter.
dost thou live Therefore a corrupt and carnal life Here, never think to be found in him hereafter.
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And therefore let the uncertainty of this life be a spurre to thee, to watch over thy wayes,
And Therefore let the uncertainty of this life be a spur to thee, to watch over thy ways,
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so as thou be such at this and all other times, as you would be willing to bee found at that day:
so as thou be such At this and all other times, as you would be willing to be found At that day:
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many boast hereof, but their lives savour nothing hereof, but are knit altogether to their lusts or to Antichrist;
many boast hereof, but their lives savour nothing hereof, but Are knit altogether to their Lustiest or to Antichrist;
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woe to such, they shall goe on the left hand.
woe to such, they shall go on the left hand.
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But snch as Christ findes in him, it must needs go well with them, Christ will not judge them for whom he died,
But snch as christ finds in him, it must needs go well with them, christ will not judge them for whom he died,
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but shall set them on his right hand for ever more.
but shall Set them on his right hand for ever more.
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VERS. 9. Not having mine owne righteousnesse which is of the Law. IN these words and those following, the Apostle, layes downe summarily his desire;
VERS. 9. Not having mine own righteousness which is of the Law. IN these words and those following, the Apostle, lays down summarily his desire;
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fi•st negatively in these words, he desired not to be found in Christ trusting to his own righteousnesse, implying a difference and distinction betweene his righteousnesse by the Law, and that by Christ:
fi•st negatively in these words, he desired not to be found in christ trusting to his own righteousness, implying a difference and distinction between his righteousness by the Law, and that by christ:
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the righteousnesse by the Law he disclaimes (as any way meritorious) and that as well habituall, wrought by God in him,
the righteousness by the Law he disclaims (as any Way meritorious) and that as well habitual, wrought by God in him,
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or actuall righteousnesse, consisting in the outward workes that he did, and that with good reason:
or actual righteousness, consisting in the outward works that he did, and that with good reason:
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for first mans righteousnesse is but finite, and therefore unfit to worke or deserve infinitely, and impossible to deserve heaven and the joyes thereof.
for First men righteousness is but finite, and Therefore unfit to work or deserve infinitely, and impossible to deserve heaven and the Joys thereof.
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Secondly, this righteousnesse is imperfect and stayned as a menstruous cloth and unable to quiet or satisfie our owne consciences, much lesse God, who is greater than our owne consciences:
Secondly, this righteousness is imperfect and stained as a menstruous cloth and unable to quiet or satisfy our own Consciences, much less God, who is greater than our own Consciences:
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and therefore the Saints prayed, Enter not into judgement with thy servants Lord, for in thy sight shall no flesh be justified.
and Therefore the Saints prayed, Enter not into judgement with thy Servants Lord, for in thy sighed shall no Flesh be justified.
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But the Papists answer, the worke of God is perfect, but our righteousnesse is the worke of God, and therefore perfect.
But the Papists answer, the work of God is perfect, but our righteousness is the work of God, and Therefore perfect.
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We say, that the workes of God are within us or without us, the works of God without us are perfect,
We say, that the works of God Are within us or without us, the works of God without us Are perfect,
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but those that are within us are imperfect, still savouring of our polution and corruption, by reason that the old man in us perverteth all that is good in us,
but those that Are within us Are imperfect, still savouring of our pollution and corruption, by reason that the old man in us perverteth all that is good in us,
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and therefore partus sequitur ventrem. Secondly, it is true that the workes of God within us are so farre perfect,
and Therefore partus sequitur ventrem. Secondly, it is true that the works of God within us Are so Far perfect,
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as tend to the end hee workes them for in us, but our righteousnesse was never ordained of God to that end,
as tend to the end he works them for in us, but our righteousness was never ordained of God to that end,
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as to save us by them, and therfore they cannot accomplish that end;
as to save us by them, and Therefore they cannot accomplish that end;
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but God workes this righteousnesse in us, to convince us of our owne weaknesse, and to be a testimonie of the presence of his spirit in us:
but God works this righteousness in us, to convince us of our own weakness, and to be a testimony of the presence of his Spirit in us:
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Paul therefore sayes not, I will not have mine owne righteousnesse, but I desire not to be found in my righteousnesse ;Paul Therefore Says not, I will not have mine own righteousness, but I desire not to be found in my righteousness;
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so as to merit salvation thereby.
so as to merit salvation thereby.
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VERS. 9. But that which is through the faith of Christ, the righteousnesse which is of God by faith, that I may know him and the power of his Resurrection.
VERS. 9. But that which is through the faith of christ, the righteousness which is of God by faith, that I may know him and the power of his Resurrection.
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THat is, that righteousnesse which is in Christ, but laid hold on of me, and apprehended by faith,
THat is, that righteousness which is in christ, but laid hold on of me, and apprehended by faith,
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and all that righteousnesse that he had, both active and passive as Mediatour, but especially his passive,
and all that righteousness that he had, both active and passive as Mediator, but especially his passive,
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for he was born obedience, lived and dyed for us:
for he was born Obedience, lived and died for us:
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and this is that which St. Paul desired to be found in, and this is that which we must trust to.
and this is that which Saint Paul desired to be found in, and this is that which we must trust to.
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But how can this righteousnesse performed wholly by him, be mine? But how can this righteousness performed wholly by him, be mine?
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I answer, by faith its made ours, for if Christ be ours, all his righteousnesse must consequently be made ours.
I answer, by faith its made ours, for if christ be ours, all his righteousness must consequently be made ours.
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But how can this righteousnesse performed by Christ be sufficient for us? I answer, first because God ordained it to that purpose: 1 Cor. 1.30. Christ by God is made to us wisedome, righteousnesse, sanctification and redemption: But how can this righteousness performed by christ be sufficient for us? I answer, First Because God ordained it to that purpose: 1 Cor. 1.30. christ by God is made to us Wisdom, righteousness, sanctification and redemption:
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and to this end, God the father sealed him, Ioh. 6.27.
and to this end, God the father sealed him, John 6.27.
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Secondly, I say Christ is a second Adam, and a publick person, and became ours, wee then being in his loynes,
Secondly, I say christ is a second Adam, and a public person, and became ours, we then being in his loins,
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so the righteousnesse of Christ is made ours, wee being borne in Christ by faith, and found in him:
so the righteousness of christ is made ours, we being born in christ by faith, and found in him:
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hee being our head, we have a spirituall life descending upon us; he being our husband, all his goods are ours also.
he being our head, we have a spiritual life descending upon us; he being our husband, all his goods Are ours also.
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This point is the soule of the Church, and the golden key which opens heaven for us:
This point is the soul of the Church, and the golden key which Opens heaven for us:
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if we joyne any other thing to it, it opens hell to us, as God will reveale at that great day.
if we join any other thing to it, it Opens hell to us, as God will reveal At that great day.
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Its true the Papists doe acknowledge now that their good workes are not of themselves, but from God:
Its true the Papists do acknowledge now that their good works Are not of themselves, but from God:
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but thus did the Pharisee, he thanked God that he was not as other men, nor as the Publican;
but thus did the Pharisee, he thanked God that he was not as other men, nor as the Publican;
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but the poore Publican disclaiming all such goodnesse, went away justified rather than the other:
but the poor Publican disclaiming all such Goodness, went away justified rather than the other:
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let it bee our wisedome therefore to relye onely on Christ, whose obedience and righteousnesse is so all-sufficient,
let it be our Wisdom Therefore to rely only on christ, whose Obedience and righteousness is so All-sufficient,
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as nothing may bee added thereto, and say with the Apostle, not I, but the grace of God in me.
as nothing may be added thereto, and say with the Apostle, not I, but the grace of God in me.
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VERS. 10. And the fellowship of his Sufferings.
VERS. 10. And the fellowship of his Sufferings.
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THe Apostle having shewed his desire of Christs righteousnesse, now comes to shew his desire also of having communion with Christ in his sufferings;
THe Apostle having showed his desire of Christ righteousness, now comes to show his desire also of having communion with christ in his sufferings;
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shewing that whosoever brags of justification, he must shew it in his sanctification:
showing that whosoever brags of justification, he must show it in his sanctification:
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he must shew that he hath his part in the fellowship of his sufferings, if hee meaneth to shew he hath his part in the power of his resurrection, water is not alone,
he must show that he hath his part in the fellowship of his sufferings, if he means to show he hath his part in the power of his resurrection, water is not alone,
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but water and blood must goe together.
but water and blood must go together.
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Now Christs sufferings are either for us as mediatour, or with us, as being our head, and we his members:
Now Christ sufferings Are either for us as Mediator, or with us, as being our head, and we his members:
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As mediatour he suffered death, which was onely for our good, we can have no trust in our death,
As Mediator he suffered death, which was only for our good, we can have no trust in our death,
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as to deserve any thing thereby as he did:
as to deserve any thing thereby as he did:
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for by his death he appeased Gods wrath, and got his favour to us which we lost,
for by his death he appeased God's wrath, and god his favour to us which we lost,
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and by it he sanctifies our sufferings, and puls out the sting of all our afflictions ▪ as it is with the Vnicorne, who having put his horn into the water, discharges all poison thereout,
and by it he Sanctifies our sufferings, and puls out the sting of all our afflictions ▪ as it is with the Unicorn, who having put his horn into the water, discharges all poison thereout,
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so as the beasts may freely drinke without hurt:
so as the beasts may freely drink without hurt:
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so it is with us wee may suffer and indure afflictions without hurt, seeing Christ hath purged them of all poisonous nature that was in them.
so it is with us we may suffer and endure afflictions without hurt, seeing christ hath purged them of all poisonous nature that was in them.
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But there are other sufferings, that wee and Christ suffer joyntly, he as our head suffering with us his members;
But there Are other sufferings, that we and christ suffer jointly, he as our head suffering with us his members;
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for as if the foot be grieved, the head is grieved, so the Christians sufferings are called Christs sufferings:
for as if the foot be grieved, the head is grieved, so the Christians sufferings Are called Christ sufferings:
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and a Christian must looke to suffer, if he be a lively member of the body of Christ.
and a Christian must look to suffer, if he be a lively member of the body of christ.
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Yet is not every suffering of affliction Christs suffering, for a man may suffer justly for his deserts, notwithstanding even then when a man suffers for his faults,
Yet is not every suffering of affliction Christ suffering, for a man may suffer justly for his deserts, notwithstanding even then when a man suffers for his Faults,
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after repentance Christ may bee said to suffer with him: and therefore the Fathers called the death of the repentant Thiefe, a martyrdome.
After Repentance christ may be said to suffer with him: and Therefore the Father's called the death of the repentant Thief, a martyrdom.
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For in all our sufferings Christ is in us, teaching and helping us to beare them with patience,
For in all our sufferings christ is in us, teaching and helping us to bear them with patience,
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and as a sanctifier of all of them to a blessed end, and as one that frames us to beare all of them, even as he himselfe did.
and as a sanctifier of all of them to a blessed end, and as one that frames us to bear all of them, even as he himself did.
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This ought to teach us to conceive aright of the estate of a Christian, that hee is not alone when he seemes to bee alone: This ought to teach us to conceive aright of the estate of a Christian, that he is not alone when he seems to be alone:
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Christ leaves them not in miserie, no for in miserie he is most neare and present.
christ leaves them not in misery, no for in misery he is most near and present.
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It is therefore a good estate (though miserie in it selfe be not desirable) for Christ desired to die, and not to die;
It is Therefore a good estate (though misery in it self be not desirable) for christ desired to die, and not to die;
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and so we in severall respects may doe:
and so we in several respects may do:
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for if wee regard death as a destroyer of nature, so is it not to be desired,
for if we regard death as a destroyer of nature, so is it not to be desired,
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but considering it as the will of God my father, so are we to desire it,
but considering it as the will of God my father, so Are we to desire it,
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and yeeld our selves to it:
and yield our selves to it:
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and accordingly wee desire not afflictions for their proper naturall good, yet in regard they are a meanes to prepare and fit us for heaven, we say with David its good for us to be afflicted.
and accordingly we desire not afflictions for their proper natural good, yet in regard they Are a means to prepare and fit us for heaven, we say with David its good for us to be afflicted.
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In the second place, this will teach us that we are not to feare any thing that we shall suffer ;
In the second place, this will teach us that we Are not to Fear any thing that we shall suffer;
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because there are more with us than against us.
Because there Are more with us than against us.
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Ioseph in the dungeon, Israel in Egypt, Daniel among the Lions, the three children in the fire, Paul in prison, feared not danger:Ioseph in the dungeon, Israel in Egypt, daniel among the Lions, the three children in the fire, Paul in prison, feared not danger:
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for what cared they, so long as they knew God was with them, and therefore they rejoyced;
for what cared they, so long as they knew God was with them, and Therefore they rejoiced;
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if we have Christ we have all, if we want Christ we want all.
if we have christ we have all, if we want christ we want all.
cs pns12 vhb np1 pns12 vhb d, cs pns12 vvb np1 pns12 vvb d.
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Thirdly, this may serve to daunt Christs enemies, they cannot hurt the least of his little ones but they hurt him, Saul, why persecutest thou mee?
Thirdly, this may serve to daunt Christ enemies, they cannot hurt the least of his little ones but they hurt him, Saul, why Persecutest thou me?
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(31) part (DIV2)
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Fourthly, this should teach us to take part with Gods children;
Fourthly, this should teach us to take part with God's children;
ord, d vmd vvi pno12 pc-acp vvi n1 p-acp npg1 n2;
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what though they suffer affliction? Moses chose the better part, that did chuse to bee with the afflicted people of God, before the Court of Pharaoh ;
what though they suffer affliction? Moses chosen the better part, that did choose to be with the afflicted people of God, before the Court of Pharaoh;
r-crq cs pns32 vvb n1? np1 vvd dt jc n1, cst vdd vvi pc-acp vbi p-acp dt j-vvn n1 pp-f np1, p-acp dt n1 pp-f np1;
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wicked men may bite and kicke, but they can doe no hurt, lingua malorum est lima bonorum.
wicked men may bite and kick, but they can do no hurt, lingua malorum est lima Bonorum.
j n2 vmb vvi cc vvi, cc-acp pns32 vmb vdi dx n1, fw-la fw-la fw-la fw-la fw-la.
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VERS. 10. Being made conformable to his death.
VERS. 10. Being made conformable to his death.
fw-la. crd vbg vvn j p-acp po31 n1.
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THis conformitie here meant, is not in regard of the end, that as Christ dyed for sinne, so should we;
THis conformity Here meant, is not in regard of the end, that as christ died for sin, so should we;
d n1 av vvd, vbz xx p-acp n1 pp-f dt n1, cst p-acp np1 vvd p-acp n1, av vmd pns12;
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but in the manner of suffering as he did suffer and die, so must wee suffer and desire death.
but in the manner of suffering as he did suffer and die, so must we suffer and desire death.
cc-acp p-acp dt n1 pp-f vvg c-acp pns31 vdd vvi cc vvi, av vmb pns12 vvi cc vvi n1.
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Secondly, as he died patiently and meekely, so must we suffer patiently and meekely. Thirdly, as he had, so must wee have sweet comforts to sustaine and support us,
Secondly, as he died patiently and meekly, so must we suffer patiently and meekly. Thirdly, as he had, so must we have sweet comforts to sustain and support us,
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(32) part (DIV2)
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and Fourthly, as he had, so must wee indeavour to obtaine the same issue of our afflictions, that is, eternall glorie;
and Fourthly, as he had, so must we endeavour to obtain the same issue of our afflictions, that is, Eternal glory;
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(32) part (DIV2)
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briefly, we are to bee conformable to Christ in grace, in suffering, and in glorie, all these are unevitably linked together,
briefly, we Are to be conformable to christ in grace, in suffering, and in glory, all these Are unevitably linked together,
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and our head having led us an example, we are to follow. Every Christian must therefore die to sinne, as Christ died for sinne.
and our head having led us an Exampl, we Are to follow. Every Christian must Therefore die to sin, as christ died for sin.
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But how shall we know whether wee die to sinne or not? A dead man does no harme, hath no power;
But how shall we know whither we die to sin or not? A dead man does not harm, hath no power;
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contrarily are we strong to commit sinne, and doe we earnestly intend it? surely wee are not mortified.
contrarily Are we strong to commit sin, and do we earnestly intend it? surely we Are not mortified.
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Secondly, dead mens senses are not delighted with faire and sinfull objects, if we be dead with Christ, let the sinfull objects bee never so delightfull, they will not move us or affect us one whit,
Secondly, dead men's Senses Are not delighted with fair and sinful objects, if we be dead with christ, let the sinful objects be never so delightful, they will not move us or affect us one whit,
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nay, they will be distastfull to us.
nay, they will be distasteful to us.
uh-x, pns32 vmb vbi j p-acp pno12.
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Most are of a contrary minde, offer them good discourse and occasions, they cannot away with them;
Most Are of a contrary mind, offer them good discourse and occasions, they cannot away with them;
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offer any fleshly pleasure, (like tinder) they are soone set on fire, such as these,
offer any fleshly pleasure, (like tinder) they Are soon Set on fire, such as these,
vvb d j n1, (j n1) pns32 vbr av vvn p-acp n1, d c-acp d,
(32) part (DIV2)
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as they have no heart to suffer for righteousnesse, so if for vaine glory they would:
as they have no heart to suffer for righteousness, so if for vain glory they would:
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(32) part (DIV2)
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neither would God honour them so much as to suffer them. For grounds of this doctrine:
neither would God honour them so much as to suffer them. For grounds of this Doctrine:
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First, its honourable to bee like Christ our Captaine, our head, our husband.
First, its honourable to be like christ our Captain, our head, our husband.
ord, po31 j pc-acp vbi j np1 po12 n1, po12 n1, po12 n1.
(32) part (DIV2)
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Secondly, its not proportionable for the head to be crowned with thornes, and the members to bee clad delicately:
Secondly, its not proportionable for the head to be crowned with thorns, and the members to be clad delicately:
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(32) part (DIV2)
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that the naturall sonne in whom is no blemish should suffer, and the adopted sonnes who are the causes of all offence should goe free.
that the natural son in whom is no blemish should suffer, and the adopted Sons who Are the Causes of all offence should go free.
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(32) part (DIV2)
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It is equitie that we having taken Christ for our husband, he should bee accompanied by us in sicknesse and in health, in dishonour as in honour.It is equity that we having taken christ for our husband, he should be accompanied by us in sickness and in health, in dishonour as in honour.
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(32) part (DIV2)
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Thirdly, it is long agoe decreed of God, and predestinated: and therefore cannot bee avoyded. Rom. 8. •. 9. Whom hee did fore-know, them he predestinated to be conformed to the Image of his Sonne.
Thirdly, it is long ago decreed of God, and predestinated: and Therefore cannot be avoided. Rom. 8. •. 9. Whom he did foreknow, them he predestinated to be conformed to the Image of his Son.
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(32) part (DIV2)
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Fourthly, its equall that if hee were conformed to us, we should be conformable to him:
Fourthly, its equal that if he were conformed to us, we should be conformable to him:
ord, po31 j-jn cst cs pns31 vbdr vvn p-acp pno12, pns12 vmd vbi j p-acp pno31:
(32) part (DIV2)
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now he was conformed to us, in that hee suffered that which wee should have suffered,
now he was conformed to us, in that he suffered that which we should have suffered,
av pns31 vbds vvn p-acp pno12, p-acp cst pns31 vvd d r-crq pns12 vmd vhi vvn,
(32) part (DIV2)
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and did that for us which we were to do and could not:
and did that for us which we were to do and could not:
cc vdd d p-acp pno12 r-crq pns12 vbdr pc-acp vdi cc vmd xx:
(32) part (DIV2)
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he having drunke deepe of the cup prepared for us, let us therefore at the least taste of it.
he having drunk deep of the cup prepared for us, let us Therefore At the least taste of it.
pns31 vhg vvn j-jn pp-f dt n1 vvn p-acp pno12, vvb pno12 av p-acp dt ds n1 pp-f pn31.
(32) part (DIV2)
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Yea, let us suffer any thing with an undaunted courage, when we are called thereto for Christ he will come with comforts, he is not emptie, he will make us like him, hee will prepare us hereby for glorie, feare not therefore, God will turne all thy troubles to thy good.
Yea, let us suffer any thing with an undaunted courage, when we Are called thereto for christ he will come with comforts, he is not empty, he will make us like him, he will prepare us hereby for glory, Fear not Therefore, God will turn all thy Troubles to thy good.
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(32) part (DIV2)
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And thus we doe fill up the measures of the afflictions of Christ in our flesh. Col. 1.24.
And thus we do fill up the measures of the afflictions of christ in our Flesh. Col. 1.24.
cc av pns12 vdb vvi a-acp dt n2 pp-f dt n2 pp-f np1 p-acp po12 n1. np1 crd.
(32) part (DIV2)
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And are made partakers of Christs sufferings. 1 Pet. 4.13. We have the like exhortations hereunto, 1 Pet. 2.21. 1 Pet. 3.14. to 18. Thus did Paul 2 Cor. 4.10. hee carryed the dying of Christ about with him.
And Are made partakers of Christ sufferings. 1 Pet. 4.13. We have the like exhortations hereunto, 1 Pet. 2.21. 1 Pet. 3.14. to 18. Thus did Paul 2 Cor. 4.10. he carried the dying of christ about with him.
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(32) part (DIV2)
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Let no Christian therefore promise to himselfe immunitie from crosses, he that will be a Christian, must be conformable to Christ,
Let no Christian Therefore promise to himself immunity from Crosses, he that will be a Christian, must be conformable to christ,
vvb dx np1 av vvi p-acp px31 n1 p-acp n2, pns31 cst vmb vbi dt njp, vmb vbi j p-acp np1,
(32) part (DIV2)
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and he that will be like to him in glorie, he must be like to him in drinking the Cup hee dranke of,
and he that will be like to him in glory, he must be like to him in drinking the Cup he drank of,
cc pns31 cst vmb vbi j p-acp pno31 p-acp n1, pns31 vmb vbi j p-acp pno31 p-acp vvg dt n1 pns31 vvd pp-f,
(32) part (DIV2)
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while hee was here in the flesh.
while he was Here in the Flesh.
cs pns31 vbds av p-acp dt n1.
(32) part (DIV2)
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VERS. 10. If by any meanes I might attaine to the Resurrection of the dead.
VERS. 10. If by any means I might attain to the Resurrection of the dead.
fw-la. crd cs p-acp d n2 pns11 vmd vvi p-acp dt n1 pp-f dt j.
(33) part (DIV2)
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BY Resurrection of the dead, he meanes the glorious estate after this life, whereas the resurrection is but the beginning:
BY Resurrection of the dead, he means the glorious estate After this life, whereas the resurrection is but the beginning:
p-acp n1 pp-f dt j, pns31 vvz dt j n1 p-acp d n1, cs dt n1 vbz p-acp dt n1:
(33) part (DIV2)
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and the words sound as much in effect, as if the Apostle had said;
and the words found as much in Effect, as if the Apostle had said;
cc dt n2 vvb a-acp av-d p-acp n1, c-acp cs dt n1 vhd vvn;
(33) part (DIV2)
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I know I shall be happie at length, but betweene this time and that, I know I shall meet with troubles, with many crosses;
I know I shall be happy At length, but between this time and that, I know I shall meet with Troubles, with many Crosses;
pns11 vvb pns11 vmb vbi j p-acp n1, cc-acp p-acp d n1 cc d, pns11 vvb pns11 vmb vvi p-acp n2, p-acp d n2;
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yet let the way be never so difficult, I passe not by any meanes to come to such an excellent end,
yet let the Way be never so difficult, I pass not by any means to come to such an excellent end,
av vvb dt n1 vbi av av j, pns11 vvb xx p-acp d n2 pc-acp vvi p-acp d dt j n1,
(33) part (DIV2)
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as the resurrection of the dead is: in which words wee will
as the resurrection of the dead is: in which words we will
c-acp dt n1 pp-f dt j vbz: p-acp r-crq n2 pns12 vmb
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First, consider that there is a happie estate reserved hereafter, which begins with the resurrection of the bodie, whereby wee are farre more happie than the Angels that fell,
First, Consider that there is a happy estate reserved hereafter, which begins with the resurrection of the body, whereby we Are Far more happy than the Angels that fell,
ord, vvb cst pc-acp vbz dt j n1 vvn av, r-crq vvz p-acp dt n1 pp-f dt n1, c-crq pns12 vbr av-j av-dc j cs dt n2 cst vvd,
(33) part (DIV2)
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and also more happie than we were in our first estate in Adam, which we lost:
and also more happy than we were in our First estate in Adam, which we lost:
cc av av-dc j cs pns12 vbdr p-acp po12 ord n1 p-acp np1, r-crq pns12 vvd:
(33) part (DIV2)
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and therefore our hearts should be inlarged with thankes to God, that respects us above the Angels whom hee hath left without hope of recoverie.
and Therefore our hearts should be enlarged with thanks to God, that respects us above the Angels whom he hath left without hope of recovery.
cc av po12 n2 vmd vbi vvn p-acp n2 p-acp np1, cst vvz pno12 p-acp dt n2 r-crq pns31 vhz vvn p-acp n1 pp-f n1.
(33) part (DIV2)
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In the next place, consider that the beginning of our blessed estate hereafter, is at the resurrection:
In the next place, Consider that the beginning of our blessed estate hereafter, is At the resurrection:
p-acp dt ord n1, vvb d dt n-vvg pp-f po12 j-vvn n1 av, vbz p-acp dt n1:
(33) part (DIV2)
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which is called the day of restoring of all things, and a time of refreshing, Acts 3.19.
which is called the day of restoring of all things, and a time of refreshing, Acts 3.19.
r-crq vbz vvn dt n1 pp-f vvg pp-f d n2, cc dt n1 pp-f vvg, n2 crd.
(33) part (DIV2)
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Its a day when all good shall be perfected, and all evill shall cease, all griefe of minde, all trouble of body,
Its a day when all good shall be perfected, and all evil shall cease, all grief of mind, all trouble of body,
pn31|vbz dt n1 c-crq d j vmb vbi vvn, cc d j-jn vmb vvi, d n1 pp-f n1, d n1 pp-f n1,
(33) part (DIV2)
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and death it selfe, shall be swallowed up into victorie. But why are we not happie before our resurrection?
and death it self, shall be swallowed up into victory. But why Are we not happy before our resurrection?
cc n1 pn31 n1, vmb vbi vvn a-acp p-acp n1. cc-acp q-crq vbr pns12 xx j p-acp po12 n1?
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I answer, because our bodies and soules are partakers of miserie and sinne here, and therefore cannot partake of fulnesse of happinesse,
I answer, Because our bodies and Souls Are partakers of misery and sin Here, and Therefore cannot partake of fullness of happiness,
pns11 vvb, p-acp po12 n2 cc n2 vbr n2 pp-f n1 cc n1 av, cc av vmbx vvi pp-f n1 pp-f n1,
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before they be united together again.
before they be united together again.
c-acp pns32 vbb vvn av av.
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God will have us to stay while all his familie of blessed Saints shall meet together,
God will have us to stay while all his family of blessed Saints shall meet together,
np1 vmb vhi pno12 pc-acp vvi cs d po31 n1 pp-f j-vvn n2 vmb vvi av,
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as well us that are now alive, as our seed and posteritie after us.
as well us that Are now alive, as our seed and posterity After us.
c-acp av pno12 d vbr av j, c-acp po12 n1 cc n1 p-acp pno12.
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In the third place observe, that the Apostle makes resurrection of the dead the last thing:
In the third place observe, that the Apostle makes resurrection of the dead the last thing:
p-acp dt ord n1 vvi, cst dt n1 vvz n1 pp-f dt j dt ord n1:
(33) part (DIV2)
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establishing thereby an order, that there must be meanes to the resurrection, and then the resurrection it selfe.establishing thereby an order, that there must be means to the resurrection, and then the resurrection it self.
vvg av dt n1, cst a-acp vmb vbi n2 p-acp dt n1, cc av dt n1 pn31 n1.
(33) part (DIV2)
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Ought not Christ to suffer these things, and so to enter into his glorie: Math. 28. And if we suffer with him, we shall also reigne with him:Ought not christ to suffer these things, and so to enter into his glory: Math. 28. And if we suffer with him, we shall also Reign with him:
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(33) part (DIV2)
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the second resurrection must begin with the first, we are sonnes and Saints hereafter, but so we must also be here, onely a difference there will be in degree of holinesse:
the second resurrection must begin with the First, we Are Sons and Saints hereafter, but so we must also be Here, only a difference there will be in degree of holiness:
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(33) part (DIV2)
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this resurrection doth not follow every manner of life, although men ordinarily expect a crowne without crosses,
this resurrection does not follow every manner of life, although men ordinarily expect a crown without Crosses,
d n1 vdz xx vvi d n1 pp-f n1, cs n2 av-jn vvi dt n1 p-acp n2,
(33) part (DIV2)
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and never looke for justification and sanctification, but thinke they shall be in heaven at an instant without them.
and never look for justification and sanctification, but think they shall be in heaven At an instant without them.
cc av-x vvb p-acp n1 cc n1, cc-acp vvb pns32 vmb vbi p-acp n1 p-acp dt n-jn p-acp pno32.
(33) part (DIV2)
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But we must suffer with Christ in Mount Calvarie, before wee come with him to the Mount Olivet.
But we must suffer with christ in Mount Calvary, before we come with him to the Mount Olivet.
cc-acp pns12 vmb vvi p-acp np1 p-acp n1 np1, c-acp pns12 vvb p-acp pno31 p-acp dt n1 np1.
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In the fourth place, wee may likewise note, that its hard to come to heaven:
In the fourth place, we may likewise note, that its hard to come to heaven:
p-acp dt ord n1, pns12 vmb av vvi, cst po31 j pc-acp vvi p-acp n1:
(33) part (DIV2)
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because of this order established by God, not in comparison of the end, for that surmounteth in excellencie the hardnesse of the meanes,
Because of this order established by God, not in comparison of the end, for that surmounteth in excellency the hardness of the means,
c-acp pp-f d n1 vvn p-acp np1, xx p-acp n1 pp-f dt n1, c-acp cst vvz p-acp n1 dt n1 pp-f dt n2,
(33) part (DIV2)
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but in respect of the meanes, some by faire death, with many crosses in their life, some not by many outward crosses,
but in respect of the means, Some by fair death, with many Crosses in their life, Some not by many outward Crosses,
cc-acp p-acp n1 pp-f dt n2, d p-acp j n1, p-acp d n2 p-acp po32 n1, d xx p-acp d j n2,
(33) part (DIV2)
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yet have store of inward troubles of the minde, by reason of their inward corruption that doth trouble them:
yet have store of inward Troubles of the mind, by reason of their inward corruption that does trouble them:
av vhb n1 pp-f j n2 pp-f dt n1, p-acp n1 pp-f po32 j n1 cst vdz vvi pno32:
(33) part (DIV2)
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others by violent deathes and by martyrdome:
Others by violent deaths and by martyrdom:
n2-jn p-acp j n2 cc p-acp n1:
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the wayes are so many, and the meanes so diverse, as there is no certainty which way wee shall passe.
the ways Are so many, and the means so diverse, as there is no certainty which Way we shall pass.
dt n2 vbr av d, cc dt n2 av j, c-acp pc-acp vbz dx n1 r-crq n1 pns12 vmb vvi.
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As St. Paul knew not the meanes, so he cared not what the means were, for he was content to go thither by any meanes:
As Saint Paul knew not the means, so he cared not what the means were, for he was content to go thither by any means:
p-acp n1 np1 vvd xx dt n2, av pns31 vvd xx r-crq dt n2 vbdr, c-acp pns31 vbds j pc-acp vvi av p-acp d n2:
(33) part (DIV2)
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let the cup of affliction be never so bitter, the glorie insuing will sweeten all. Away therefore with all idle and secure thoughts of sparing our selves:
let the cup of affliction be never so bitter, the glory ensuing will sweeten all. Away Therefore with all idle and secure thoughts of sparing our selves:
vvb dt n1 pp-f n1 vbb av-x av j, dt n1 j-vvg vmb vvi d. av av p-acp d j cc j n2 pp-f vvg po12 n2:
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Pitie thy selfe, said Peter to Christ, but was answered sharpely, get thee behinde me sathan: Pity thy self, said Peter to christ, but was answered sharply, get thee behind me sathan:
vvb po21 n1, vvd np1 p-acp np1, cc-acp vbds vvn av-j, vvb pno21 p-acp pno11 fw-ge:
(33) part (DIV2)
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no, the way is very hard, we must come to health by physick, the end is so amiable,
no, the Way is very hard, we must come to health by physic, the end is so amiable,
dx, dt n1 vbz av j, pns12 vmb vvi p-acp n1 p-acp n1, dt n1 vbz av j,
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as it will sweeten all sowre meanes, and therefore its good for us to be afflicted;
as it will sweeten all sour means, and Therefore its good for us to be afflicted;
c-acp pn31 vmb vvi d j n2, cc av pn31|vbz j p-acp pno12 pc-acp vbi vvn;
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crosses bring at length the sweetest comforts.
Crosses bring At length the Sweetest comforts.
n2 vvb p-acp n1 dt js n2.
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Denie wee our selves therefore, in Christs cause, know no bodie, looke upon God and Christs promises,Deny we our selves Therefore, in Christ cause, know no body, look upon God and Christ promises,
vvb pns12 po12 n2 av, p-acp npg1 n1, vvb dx n1, vvb p-acp np1 cc npg1 n2,
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and promise wee ourselves no more than God promises, its beyond our knowledge what God will doe with us, he promises no immunitie from crosses.
and promise we ourselves no more than God promises, its beyond our knowledge what God will do with us, he promises no immunity from Crosses.
cc vvb pns12 px12 uh-dx dc cs np1 vvz, pn31|vbz p-acp po12 n1 r-crq np1 vmb vdi p-acp pno12, pns31 vvz dx n1 p-acp n2.
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Nay, the Saints and the Apostles chose crosses and afflictions, rather than the pleasures of sinne, who were wise,
Nay, the Saints and the Apostles chosen Crosses and afflictions, rather than the pleasures of sin, who were wise,
uh, dt n2 cc dt n2 vvd n2 cc n2, av-c cs dt n2 pp-f n1, r-crq vbdr j,
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and had triall of both kindes, and yet accounts these momentanie afflictions, not worthy of comparison with the glory that shall bee revealed, they were but light; 2 Cor. 4.17. Rom. 8.18.
and had trial of both Kinds, and yet accounts these momentary afflictions, not worthy of comparison with the glory that shall be revealed, they were but Light; 2 Cor. 4.17. Rom. 8.18.
cc vhd n1 pp-f d n2, cc av vvz d j n2, xx j pp-f n1 p-acp dt n1 cst vmb vbi vvn, pns32 vbdr p-acp n1; crd np1 crd. np1 crd.
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And if wee would truly beleeve this, it would be easie for us to be resolved as St. Paul was, to come to heaven by all assurances,
And if we would truly believe this, it would be easy for us to be resolved as Saint Paul was, to come to heaven by all assurances,
cc cs pns12 vmd av-j vvi d, pn31 vmd vbi j p-acp pno12 pc-acp vbi vvn p-acp n1 np1 vbds, pc-acp vvi p-acp n1 p-acp d n2,
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and to come to all manner of assurances, by any meanes:
and to come to all manner of assurances, by any means:
cc pc-acp vvi p-acp d n1 pp-f n2, p-acp d n2:
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for no worldly thing can bring content, like these heavenly assurances, of the presence of the light of Gods love, which the children of God will by no meanes lose.
for no worldly thing can bring content, like these heavenly assurances, of the presence of the Light of God's love, which the children of God will by no means loose.
c-acp dx j n1 vmb vvi j, vvb d j n2, pp-f dt n1 pp-f dt n1 pp-f npg1 n1, r-crq dt n2 pp-f np1 vmb p-acp dx n2 vvi.
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Secondly, in all crosses let us not looke into the state we are in, so much as that we are going into:
Secondly, in all Crosses let us not look into the state we Are in, so much as that we Are going into:
ord, p-acp d n2 vvb pno12 xx vvi p-acp dt n1 pns12 vbr p-acp, av av-d c-acp cst pns12 vbr vvg p-acp:
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we are going to a Pallace, let us not bee dejected in the consideration of the narrownesse of the way that leadeth thereto.
we Are going to a Palace, let us not be dejected in the consideration of the narrowness of the Way that leads thereto.
pns12 vbr vvg p-acp dt n1, vvb pno12 xx vbi vvn p-acp dt n1 pp-f dt n1 pp-f dt n1 cst vvz av.
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God will not suffer this fierie triall to consume any thing but drosse, and therefore let us with Christ suffer the crosse,
God will not suffer this fiery trial to consume any thing but dross, and Therefore let us with christ suffer the cross,
np1 vmb xx vvi d j n1 pc-acp vvi d n1 p-acp n1, cc av vvb pno12 p-acp np1 vvb dt n1,
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and despise the shame, Heb. 12. Thirdly, labour for a right esteeme of the things of this world:
and despise the shame, Hebrew 12. Thirdly, labour for a right esteem of the things of this world:
cc vvi dt n1, np1 crd ord, vvb p-acp dt j-jn n1 pp-f dt n2 pp-f d n1:
(33) part (DIV2)
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they are but momentarie and fading, yea our lives they are given to us by God, what if we part with them,
they Are but momentary and fading, yea our lives they Are given to us by God, what if we part with them,
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if it be for his cause, he will bring us to a better life, which shall not be taken away from us,
if it be for his cause, he will bring us to a better life, which shall not be taken away from us,
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and this life we must part with ere long:
and this life we must part with ere long:
cc d n1 pns12 vmb vvi p-acp c-acp av-j:
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and thus we ought to worke on our selves by often meditating of them, as the Saints have done.
and thus we ought to work on our selves by often meditating of them, as the Saints have done.
cc av pns12 vmd pc-acp vvi p-acp po12 n2 p-acp av vvg pp-f pno32, c-acp dt n2 vhb vdn.
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In the fourth place, we are to labour to strengthen three graces in us especially:
In the fourth place, we Are to labour to strengthen three graces in us especially:
p-acp dt ord n1, pns12 vbr pc-acp vvi pc-acp vvi crd n2 p-acp pno12 av-j:
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Faith, to assure us that wee are the children of God, and that we have heaven and all things belonging thereto, laid up for us;
Faith, to assure us that we Are the children of God, and that we have heaven and all things belonging thereto, laid up for us;
n1, pc-acp vvi pno12 d pns12 vbr dt n2 pp-f np1, cc cst pns12 vhb n1 cc d n2 vvg av, vvd a-acp p-acp pno12;
(33) part (DIV2)
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and we are to labour to see more and more into the valew of them:
and we Are to labour to see more and more into the value of them:
cc pns12 vbr pc-acp vvi pc-acp vvi av-dc cc av-dc p-acp dt n1 pp-f pno32:
(33) part (DIV2)
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and then we are to strengthen our Hope, which makes us cheerfully to undergoe, and doe any thing for Gods cause, through our expectation of that which faith beleeves.
and then we Are to strengthen our Hope, which makes us cheerfully to undergo, and do any thing for God's cause, through our expectation of that which faith believes.
cc av pns12 vbr pc-acp vvi po12 n1, r-crq vvz pno12 av-j pc-acp vvi, cc vdb d n1 p-acp npg1 n1, p-acp po12 n1 pp-f d r-crq n1 vvz.
(33) part (DIV2)
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Lastly, let us cherish our love of Christ; this made St. Paul desire to be dissolved, and to bee with Christ: which was best of all.
Lastly, let us cherish our love of christ; this made Saint Paul desire to be dissolved, and to be with christ: which was best of all.
ord, vvb pno12 vvi po12 n1 pp-f np1; d vvd n1 np1 vvb pc-acp vbi vvn, cc pc-acp vbi p-acp np1: r-crq vbds js pp-f d.
(33) part (DIV2)
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And this love comes from Faith and Hope, and these together will breed a largenesse of heart, that cares for no worldly thing,
And this love comes from Faith and Hope, and these together will breed a largeness of heart, that Cares for no worldly thing,
cc d n1 vvz p-acp n1 cc n1, cc d av vmb vvi dt n1 pp-f n1, cst n2 c-acp av-dx j n1,
(33) part (DIV2)
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and will bee daunted with no affliction or crosses what ever.
and will be daunted with no affliction or Crosses what ever.
cc vmb vbi vvn p-acp dx n1 cc n2 r-crq av.
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But how farre are we here from? did St. Paul part with life? It pertaines not to us, no not to leave a new fangled fashion,But how Far Are we Here from? did Saint Paul part with life? It pertains not to us, no not to leave a new fangled fashion,
cc-acp q-crq av-j vbr pns12 av p-acp? vdd n1 np1 n1 p-acp n1? pn31 vvz xx p-acp pno12, uh-x xx pc-acp vvi dt j j-vvn n1,
(33) part (DIV2)
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nor an oath whereby wee teare Gods name dayly:
nor an oath whereby we tear God's name daily:
ccx dt n1 c-crq pns12 vvb ng1 n1 av-j:
(33) part (DIV2)
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alas, where is faith, what corruption is here overcome, which of us will ever be of Paul or Davids minde, to become vile or base for Gods cause? where is he that will indure a scoffe or scorne for religion? let us beg of God this large spirit,
alas, where is faith, what corruption is Here overcome, which of us will ever be of Paul or Davids mind, to become vile or base for God's cause? where is he that will endure a scoff or scorn for Religion? let us beg of God this large Spirit,
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(33) part (DIV2)
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and large affections, the children of heaven have a free spirit, basely esteeming all worldly things:
and large affections, the children of heaven have a free Spirit, basely esteeming all worldly things:
cc j n2, dt n2 pp-f n1 vhb dt j n1, av-j vvg d j n2:
(33) part (DIV2)
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Zacheus when hee is called cares not for his goods, nor Paul for his priviledges. The Stoicks commend this resolution in men, to be willing and readie to die:Zacchaeus when he is called Cares not for his goods, nor Paul for his privileges. The Stoics commend this resolution in men, to be willing and ready to die:
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alas, crosses and afflictions Paul esteemed not, so as he might attaine to the resurrection of the dead:
alas, Crosses and afflictions Paul esteemed not, so as he might attain to the resurrection of the dead:
uh, n2 cc n2 np1 vvd xx, av c-acp pns31 vmd vvi p-acp dt n1 pp-f dt j:
(33) part (DIV2)
267
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these are the things that the Stoicks feared most, and it was the feare of these made them so willing and readie to die, together with a base servitude to pride:
these Are the things that the Stoics feared most, and it was the Fear of these made them so willing and ready to die, together with a base servitude to pride:
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(33) part (DIV2)
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but a Christian heart is more noble, it not only feares not these, but it contemnes them;
but a Christian heart is more noble, it not only fears not these, but it contemnes them;
cc-acp dt njp n1 vbz av-dc j, pn31 xx av-j vvz xx d, cc-acp pn31 vvz pno32;
(33) part (DIV2)
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yea cares not for life without afflictions, but with joy can undergoe all manner of torments.
yea Cares not for life without afflictions, but with joy can undergo all manner of torments.
uh n2 xx p-acp n1 p-acp n2, cc-acp p-acp n1 vmb vvi d n1 pp-f n2.
(33) part (DIV2)
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Let us therefore take heed how wee quiet our selves in our earthly dwellings here, supposing our estate to be happie,Let us Therefore take heed how we quiet our selves in our earthly dwellings Here, supposing our estate to be happy,
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(33) part (DIV2)
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surely it is the maine ground of Apostacie;
surely it is the main ground of Apostasy;
av-j pn31 vbz dt j n1 pp-f n1;
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wee shall never come to see the price of religion, nor the excellencie of a peaceable conscience,
we shall never come to see the price of Religion, nor the excellency of a peaceable conscience,
pns12 vmb av-x vvi pc-acp vvi dt n1 pp-f n1, ccx dt n1 pp-f dt j n1,
(33) part (DIV2)
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nor the vanitie of these things, so long as we blesse our selves in them. And contrarily, let us exercise our graces in the dayly trials we meet with here:
nor the vanity of these things, so long as we bless our selves in them. And contrarily, let us exercise our graces in the daily trials we meet with Here:
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(33) part (DIV2)
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doth favour of great men, doth pleasure, profit, or honour, crosse and oppose thy conscience, let the peace thereof be preferred above all evermore;
does favour of great men, does pleasure, profit, or honour, cross and oppose thy conscience, let the peace thereof be preferred above all evermore;
vdz vvi pp-f j n2, vdz vvi, n1, cc n1, n1 cc vvi po21 n1, vvb dt n1 av vbi vvn p-acp d av;
(33) part (DIV2)
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else shalt thou never come to Pauls holy resolution.
Else shalt thou never come to Paul's holy resolution.
av vm2 pns21 av-x vvi p-acp npg1 j n1.
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And dreame not of a vaine emptie faith, thou hast no more than thou dost practise, its not Lord, Lord, that will prevaile at the day of judgement,
And dream not of a vain empty faith, thou hast no more than thou dost practise, its not Lord, Lord, that will prevail At the day of judgement,
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(33) part (DIV2)
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but Christ will be ashamed of them at the day of judgement, that made no more account of him while they lived,
but christ will be ashamed of them At the day of judgement, that made no more account of him while they lived,
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(33) part (DIV2)
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than to preferre every vaine, idle, wanton delight and pleasure, before his honour.
than to prefer every vain, idle, wanton delight and pleasure, before his honour.
cs pc-acp vvi d j, j, j-jn n1 cc n1, p-acp po31 n1.
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VERS. 12. Not as though I had already attained, either were already perfect. IT is a correction of the Apostle;
VERS. 12. Not as though I had already attained, either were already perfect. IT is a correction of the Apostle;
fw-la. crd xx c-acp cs pns11 vhd av vvn, d vbdr av j. pn31 vbz dt n1 pp-f dt n1;
(34) part (DIV2)
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hee formerly spake of his desire, choice, and esteeme of Christs death and resurrection, and the force thereof hee found in him:
he formerly spoke of his desire, choice, and esteem of Christ death and resurrection, and the force thereof he found in him:
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Now lest secret insinuating proud conceits might arise, either in himselfe or in them, concerning his holinesse, hee crosses them with a Not as, shewing that the best estate of Gods children in this world is imperfect :
Now lest secret insinuating proud conceits might arise, either in himself or in them, Concerning his holiness, he Crosses them with a Not as, showing that the best estate of God's children in this world is imperfect:
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there is ever some thing to doe or suffer, some lust to conquer, or some grace to strengthen.
there is ever Some thing to do or suffer, Some lust to conquer, or Some grace to strengthen.
pc-acp vbz av d n1 pc-acp vdi cc vvi, d n1 pc-acp vvi, cc d n1 pc-acp vvi.
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There is no absolute perfection but onely in God himselfe, yet in Christians there is a kind of derivative spirituall perfection, which consisteth chiefly in the parts:
There is no absolute perfection but only in God himself, yet in Christians there is a kind of derivative spiritual perfection, which Consisteth chiefly in the parts:
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a Christian hath this perfection, he hath all grace in some measure;
a Christian hath this perfection, he hath all grace in Some measure;
dt njp vhz d n1, pns31 vhz d n1 p-acp d n1;
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we have no other perfection, no not so much as perfectio viae, though the Papists say they have it, indeed we are so far from it, that never could Christian keepe the rules of nature;
we have no other perfection, no not so much as Perfection Viae, though the Papists say they have it, indeed we Are so Far from it, that never could Christian keep the rules of nature;
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much lesse can we attaine to the perfection of obedience to the law, for by it we are all cursed:
much less can we attain to the perfection of Obedience to the law, for by it we Are all cursed:
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nay in Christ none attaines to evangelicall perfection of grace so as thereby wee can be justified,
nay in christ none attains to Evangelical perfection of grace so as thereby we can be justified,
uh-x p-acp np1 pix vvz p-acp j n1 pp-f n1 av c-acp av pns12 vmb vbi vvn,
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as by a worke of our owne, for our righteousnesse is but in part;
as by a work of our own, for our righteousness is but in part;
c-acp p-acp dt n1 pp-f po12 d, p-acp po12 n1 vbz p-acp p-acp n1;
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and this perfectio viae, which they boast of so much, differs not from their perfectio finis, no more than love to a man raised by good report of him, differeth from love caused by the good I finde in him, by personall communicating with him;
and this Perfection Viae, which they boast of so much, differs not from their Perfection finis, no more than love to a man raised by good report of him, differeth from love caused by the good I find in him, by personal communicating with him;
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and this is onely in degrees in nature, they are the same love.
and this is only in Degrees in nature, they Are the same love.
cc d vbz av-j p-acp n2 p-acp n1, pns32 vbr dt d n1.
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But why, or how is it that there is no perfection of grace in this life?
But why, or how is it that there is no perfection of grace in this life?
cc-acp q-crq, cc q-crq vbz pn31 d pc-acp vbz dx n1 pp-f n1 p-acp d n1?
(34) part (DIV2)
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1399
Because, there is and ever shall be in us, during this life, a perpetuall combate betweene the flesh and spirit, so as one weakens and hinders the other.
Because, there is and ever shall be in us, during this life, a perpetual combat between the Flesh and Spirit, so as one weakens and hinders the other.
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Paul at the best found a law in his members warring against the law of his minde, Rom. 7.23. the flesh continually lusting against the spirit. Gal. 5.23. Hindering us from doing good, or in doing good, or in doing thereof, from doing it in a right manner.Paul At the best found a law in his members warring against the law of his mind, Rom. 7.23. the Flesh continually lusting against the Spirit. Gal. 5.23. Hindering us from doing good, or in doing good, or in doing thereof, from doing it in a right manner.
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But the Papists object, love is the fulfilling of the law, we may love: ergo, we may fulfill the law, and consequently be perfect. But the Papists Object, love is the fulfilling of the law, we may love: ergo, we may fulfil the law, and consequently be perfect.
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I answer, love, in the abstract being perfect, is the fulfilling of the law, but in this or that subject its not perfect:
I answer, love, in the abstract being perfect, is the fulfilling of the law, but in this or that Subject its not perfect:
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Pauls love, nor Peters love was not the fulfilling of the law. They urge further, all Gods workes are perfect : Paul's love, nor Peter's love was not the fulfilling of the law. They urge further, all God's works Are perfect:
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ergo, the grace that is in us. Its true Gods workes are perfect, but in their times when they are finished;
ergo, the grace that is in us. Its true God's works Are perfect, but in their times when they Are finished;
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grace at length shall be perfect in us. Secondly, all Gods workes without us are perfect, as justification and glorification they are perfect,
grace At length shall be perfect in us. Secondly, all God's works without us Are perfect, as justification and glorification they Are perfect,
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for we are perfectly justified even now, but his workes within us, such as are his sanctifying graces, are not perfected till our time of glorification:
for we Are perfectly justified even now, but his works within us, such as Are his sanctifying graces, Are not perfected till our time of glorification:
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for he suffers the old Adam to be within us for divers reasons, so long as we live in this earthly Tabernacle.
for he suffers the old Adam to be within us for diverse Reasons, so long as we live in this earthly Tabernacle.
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For use hereof, observe this as a ground for justification by faith. Paul, Rom. 5.9.
For use hereof, observe this as a ground for justification by faith. Paul, Rom. 5.9.
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proves, that even now he was justified, and in this place he denies and disclaims absolute perfection,
Proves, that even now he was justified, and in this place he Denies and disclaims absolute perfection,
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and therefore could not be justified by it; and therefore must needs be justified by faith:
and Therefore could not be justified by it; and Therefore must needs be justified by faith:
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if it were his case, it is much more ours, who come not to that measure of the fulnesse of grace that hee attained to.
if it were his case, it is much more ours, who come not to that measure of the fullness of grace that he attained to.
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Secondly, this may serve to comfort Christians that finde themselves burthened with diverse wants, with dulnesse and frowardnesse of spirit,
Secondly, this may serve to Comfort Christians that find themselves burdened with diverse Wants, with dulness and frowardness of Spirit,
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and with manifold corruptions, and are induced thereby to call in question their Christian estate, let them looke upon a better patterne than themselves, they may bee growne Christians,
and with manifold corruptions, and Are induced thereby to call in question their Christian estate, let them look upon a better pattern than themselves, they may be grown Christians,
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and yet complaine with Paul of corruptions.
and yet complain with Paul of corruptions.
cc av vvi p-acp np1 pp-f n2.
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Nay, the most strong Christians see most deeply and cleerely into their corruptions, and finde most opposition.
Nay, the most strong Christians see most deeply and clearly into their corruptions, and find most opposition.
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There is in all men by nature, a spring of Poperie, they would faine deserve heaven by a perfect and holy life, without blot;
There is in all men by nature, a spring of Popery, they would feign deserve heaven by a perfect and holy life, without blot;
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and God to humble them, suffers corruption to checke them, and to keepe them under, who else would bee lifted up through good conceipt and esteeme of themselves.
and God to humble them, suffers corruption to check them, and to keep them under, who Else would be lifted up through good conceit and esteem of themselves.
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Thirdly, it may serve as a caution to many, who being reproved justly for their faults, what (say they) we are not Angels: you have your owne imperfections as well as I.
Thirdly, it may serve as a caution to many, who being reproved justly for their Faults, what (say they) we Are not Angels: you have your own imperfections as well as I.
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And stirre them up to any good dutie, they are presently so good, as those that are better than they, are too precise and too nice:
And stir them up to any good duty, they Are presently so good, as those that Are better than they, Are too precise and too Nicaenae:
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St. Paul contrarily rests in no degree of goodnesse, but strives on to perfection:
Saint Paul contrarily rests in no degree of Goodness, but strives on to perfection:
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and its the devils sophistrie to turne that to a plea for negligence, which should stirre us up to be more diligent, watchfull, and carefull.
and its the Devils sophistry to turn that to a plea for negligence, which should stir us up to be more diligent, watchful, and careful.
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VERS. 12. But I follow after, if that I may apprehend that, for which I also an apprehended of Christ Iesus.
VERS. 12. But I follow After, if that I may apprehend that, for which I also an apprehended of christ Iesus.
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THe word that is translated, I follow after, signifies properly to labour with earnest intention of the heart and affections:
THe word that is translated, I follow After, signifies properly to labour with earnest intention of the heart and affections:
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and the lesson that we may hence learne is, That the life of a Christian is a laborious and painfull life:
and the Lesson that we may hence Learn is, That the life of a Christian is a laborious and painful life:
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for in what proportion the things we labour for, are more excellent than these worldly things,
for in what proportion the things we labour for, Are more excellent than these worldly things,
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so much greater our desire and labour should bee in the obtaining of them, than in the obtaining this worlds goods:
so much greater our desire and labour should be in the obtaining of them, than in the obtaining this world's goods:
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and to this end, the Scripture ever inforceth this dutie with words sutable to our worke;
and to this end, the Scripture ever enforceth this duty with words suitable to our work;
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Labour for the meat that perisheth not, strive to enter in at the straight gate, give all diligence to make your calling and election sure. Labour for the meat that Perishes not, strive to enter in At the straight gate, give all diligence to make your calling and election sure.
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Those that will take no paines, its a sure signe they finde no sweetnesse in the thing,
Those that will take no pains, its a sure Signen they find no sweetness in the thing,
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and therefore in such there can bee no true goodnesse;
and Therefore in such there can be no true Goodness;
cc av p-acp d a-acp vmb vbi dx j n1;
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and hence we may observe a difference between the desires of men, some are effectuall, some uneffectuall;
and hence we may observe a difference between the Desires of men, Some Are effectual, Some uneffectual;
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those that are uneffectuall commonly desire and delight in the thing they desire, but will none of the meanes:
those that Are uneffectual commonly desire and delight in the thing they desire, but will none of the means:
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let me die the death of the righteous, sayes the wicked man, glory and happinesse is excellent,let me die the death of the righteous, Says the wicked man, glory and happiness is excellent,
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but the gate is narrow, the way is tedious and full of trouble, he will none of that;
but the gate is narrow, the Way is tedious and full of trouble, he will none of that;
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we will laugh at one that shall wish his work and jorney were done, when as he will sit downe and never goe about it;
we will laugh At one that shall wish his work and journey were done, when as he will fit down and never go about it;
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why should wee not much more laugh at such sluggards that wish dayly, O that they might bee saved,
why should we not much more laugh At such sluggards that wish daily, Oh that they might be saved,
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when as they doe not onely not further, but hinder their salvation.
when as they do not only not further, but hinder their salvation.
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But where true desire of grace is, there will will be joyned thereto an indeavour, with jealousie over our corruptions, with griefe and shame for them,
But where true desire of grace is, there will will be joined thereto an endeavour, with jealousy over our corruptions, with grief and shame for them,
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and for our backwardnesse and want of goodnesse, for else hell itself is full of good wishes and desires:
and for our backwardness and want of Goodness, for Else hell itself is full of good wishes and Desires:
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if we meane to be better, we must use all meanes, undertake all paines and travaile with vehemencie,
if we mean to be better, we must use all means, undertake all pains and travail with vehemency,
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even as those that pursue gains with delight, they follow through thicke and thin, especially if the gaine bee in the eye,
even as those that pursue gains with delight, they follow through thick and thin, especially if the gain be in the eye,
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and those that goe for companie, they are soone tired;
and those that go for company, they Are soon tired;
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and thus did Paul, hee went through fire and water, through all manner of dangers, good and ill report, his gaine is still in his eye, hee lookes not after the way,
and thus did Paul, he went through fire and water, through all manner of dangers, good and ill report, his gain is still in his eye, he looks not After the Way,
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if by any meanes hee may attaine his desired marke. But how shall we come to this grace?
if by any means he may attain his desired mark. But how shall we come to this grace?
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I answer, get first Faith, for by it the weake are made strong, Heb. 11. Get assurance that Heaven is thine,
I answer, get First Faith, for by it the weak Are made strong, Hebrew 11. Get assurance that Heaven is thine,
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and God hath promised thee grace sufficient, and this is Pauls argument;
and God hath promised thee grace sufficient, and this is Paul's argument;
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be yee constant and unmoveable, alwayes abounding in the worke of the Lord, knowing you labour shall not be in vain: be ye constant and Unmovable, always abounding in the work of the Lord, knowing you labour shall not be in vain:
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where hope of reward is in the use of the meanes, it will stir us up to a constant use of the meanes 1 Cor. 15. last.
where hope of reward is in the use of the means, it will stir us up to a constant use of the means 1 Cor. 15. last.
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1449
Secondly, get a fervent love, for it is a strong affection if lust so prevaile with us,
Secondly, get a fervent love, for it is a strong affection if lust so prevail with us,
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1450
as we will omit no meanes to accomplish it;
as we will omit no means to accomplish it;
c-acp pns12 vmb vvi dx n2 pc-acp vvi pn31;
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then a love in it selfe is much more powerfull, nothing being too hard for it, it hath an enlarging knitting and cōmunicating power:
then a love in it self is much more powerful, nothing being too hard for it, it hath an enlarging knitting and communicating power:
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it makes a man bestow all, and rejoyce more in doing good, by much then in receiving.
it makes a man bestow all, and rejoice more in doing good, by much then in receiving.
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Its a grace cōprehends a number under it, and therfore Christ comprehended all the law under love of God, and our neighbour.
Its a grace comprehends a number under it, and Therefore christ comprehended all the law under love of God, and our neighbour.
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1454
Thirdly, cut off all superfluities, men thinke they are happy, when they have much to doe,
Thirdly, Cut off all superfluities, men think they Are happy, when they have much to do,
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1455
when indeed they were happie if they had lesse to doe then they have.
when indeed they were happy if they had less to do then they have.
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Sathan he does as Cyrus did with the waters of Babylon, hee diverts and separates our affections, that hee might passe over.
Sathan he does as Cyrus did with the waters of Babylon, he diverts and separates our affections, that he might pass over.
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1457
As Nurses, they hurt themselves and the children too, when they keep over many: so doe men hurt themselves with overmuch businesse.
As Nurse's, they hurt themselves and the children too, when they keep over many: so do men hurt themselves with overmuch business.
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1458
The Lord hath not made us all for the world, but hath reserved one day in Seven for his service.
The Lord hath not made us all for the world, but hath reserved one day in Seven for his service.
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1459
For shame lets shew we have some respect of Religion and goodnesse, seeing God requires but one in seven;
For shame lets show we have Some respect of Religion and Goodness, seeing God requires but one in seven;
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1460
let us not bee so unjust, as to denie him his service on that day. Well, let those that professe themselves of another world, by all meanes pursue it.
let us not be so unjust, as to deny him his service on that day. Well, let those that profess themselves of Another world, by all means pursue it.
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1461
In Nature, every thing tends to his center and place, heavie things goe downward, light things ascend upward, in handicrafts and arts every one lookes after excellencie, shall it bee thus with them, shall mediocritie in other arts merit dispraise,
In Nature, every thing tends to his centre and place, heavy things go downward, Light things ascend upward, in handicrafts and arts every one looks After excellency, shall it be thus with them, shall mediocrity in other arts merit dispraise,
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and is it onely praise-worthy in Religion? The wicked they labour for hell, venturing losse of credit, strength,
and is it only praiseworthy in Religion? The wicked they labour for hell, venturing loss of credit, strength,
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and estate, and is there not better gain in goodnesse? have we such rich promises and doe we esteeme of them no more, are not the afflictions wee shall meet with many and great,
and estate, and is there not better gain in Goodness? have we such rich promises and do we esteem of them no more, Are not the afflictions we shall meet with many and great,
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and doe wee thinke to undergoe them with ordinarie grace, gotten without labour and watchfulnesse? But lets goe on to the next words;
and do we think to undergo them with ordinary grace, got without labour and watchfulness? But lets go on to the next words;
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That I may apprehend. Whence we may observe, that the maine scope of a Christian is to apprehend Christ here by revellation, that we may apprehend him hereafter by vision:That I may apprehend. Whence we may observe, that the main scope of a Christian is to apprehend christ Here by Revelation, that we may apprehend him hereafter by vision:
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many there are that may follow good things, and use good meanes, yet wanting these apprehending graces of faith and love, (which makes us have communion with Christ) they perish notwithstanding:
many there Are that may follow good things, and use good means, yet wanting these apprehending graces of faith and love, (which makes us have communion with christ) they perish notwithstanding:
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humane knowledge is commendable, yet is it no other than as a scaffold in this building, it helpes,
humane knowledge is commendable, yet is it not other than as a scaffold in this building, it helps,
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but the building once done, its for little use;
but the building once done, its for little use;
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apprehend we therefore him by knowledge of his truth, relye on him by faith, and imbrace him by love:
apprehend we Therefore him by knowledge of his truth, rely on him by faith, and embrace him by love:
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and then if we be chased by him, we may as Ioab, lay hold on the hornes of the Altar Christ Iesus,
and then if we be chased by him, we may as Ioab, lay hold on the horns of the Altar christ Iesus,
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and there live and die, and as we have dayly breaches, even so get more and more hold on him, and this will make us desire with Simeon; Lord let me now depart in peace,
and there live and die, and as we have daily Breaches, even so get more and more hold on him, and this will make us desire with Simeon; Lord let me now depart in peace,
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for mine eyes have seen thy salvation. for mine eyes have seen thy salvation.
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Let us therefore dayly learne to see our owne foulnesse, and goe to him the rock of our refuge.
Let us Therefore daily Learn to see our own foulness, and go to him the rock of our refuge.
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O but some will say, Christ is in heaven, and we on earth, wee cannot goe to him when wee please. I answer, yes; Oh but Some will say, christ is in heaven, and we on earth, we cannot go to him when we please. I answer, yes;
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for the armes of faith are large, it takes hold of things past and to come, no height is out of the reach thereof:
for the arms of faith Are large, it Takes hold of things past and to come, no height is out of the reach thereof:
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and besides, Christ he is present with us, he is in his word, in the Sacraments, in the Communion of Saints;
and beside, christ he is present with us, he is in his word, in the Sacraments, in the Communion of Saints;
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where two or three are gathered together in my name, I will be in the middest of of them, its his owne promise.
where two or three Are gathered together in my name, I will be in the midst of of them, its his own promise.
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For which I am apprehended of Christ: Christ he apprehends us, and that in severall degrees. For which I am apprehended of christ: christ he apprehends us, and that in several Degrees.
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First, as he is God: In his eternall love wee had a being before we had any being here, God conceived us in his eternall affection, and imbraced us.
First, as he is God: In his Eternal love we had a being before we had any being Here, God conceived us in his Eternal affection, and embraced us.
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Secondly, Christ apprehends us in his effectuall calling of us: Paul he was posting another way, when Christ called him, Saul, Saul ;
Secondly, christ apprehends us in his effectual calling of us: Paul he was posting Another Way, when christ called him, Saul, Saul;
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others hee calles from their mothers wombe, some by afflictions and powerfull crosses, as he did the Iaylor, others by more gentle meanes, as Lydia.
Others he calls from their mother's womb, Some by afflictions and powerful Crosses, as he did the Jailer, Others by more gentle means, as Lydia.
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Thirdly, there is an apprehending in all our actions, courses, and estates, directing us continually in them, never leaving us;
Thirdly, there is an apprehending in all our actions, courses, and estates, directing us continually in them, never leaving us;
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none can plucke us out of his hands, hee is stronger than our corruptions, he will not let us goe till he hath drawne us up to heaven, and placed us with himselfe;
none can pluck us out of his hands, he is Stronger than our corruptions, he will not let us go till he hath drawn us up to heaven, and placed us with himself;
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for the use of this doctrine more shall be said in the next doctrine, which is taken from the order.
for the use of this Doctrine more shall be said in the next Doctrine, which is taken from the order.
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Christ he first apprehends us, then we apprehend him: he apprehends us that we may apprehend him, christ he First apprehends us, then we apprehend him: he apprehends us that we may apprehend him,
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and because hee hath apprehended us, therefore is it that we apprehend him: for in him it is that we live, and move, and have our being ;
and Because he hath apprehended us, Therefore is it that we apprehend him: for in him it is that we live, and move, and have our being;
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and therefore much more our best being: he it is that gives us the will and the deed, to us it is given by him to beleeve, and suffer with him.
and Therefore much more our best being: he it is that gives us the will and the deed, to us it is given by him to believe, and suffer with him.
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For use hereof, it would teach us in all our actions to beg ability and strength of him, and get a perswasion that his spirit doth apprehend us in love,
For use hereof, it would teach us in all our actions to beg ability and strength of him, and get a persuasion that his Spirit does apprehend us in love,
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and that he will direct us, and remove all impediments, and stand by us in all our crosses, that we are able to doe nothing but by reflection from him, that though wee are naturally dead and dull,
and that he will Direct us, and remove all impediments, and stand by us in all our Crosses, that we Are able to do nothing but by reflection from him, that though we Are naturally dead and dull,
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yet he will quicken us by shining on our hearts with the sun-shine of his grace.
yet he will quicken us by shining on our hearts with the sunshine of his grace.
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Secondly, give him the praise of all the good thou doest, for the deed is his:
Secondly, give him the praise of all the good thou dost, for the deed is his:
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those that doe not, doe apprehend, and are apprehended of themselves:
those that do not, do apprehend, and Are apprehended of themselves:
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and therefore it may serve as a marke to discerne of our estate, whither doe wee runne? and what doe wee apprehend in our trouble? is it Christ who is our present help in time of trouble? then there is a blessed change in us,
and Therefore it may serve as a mark to discern of our estate, whither do we run? and what do we apprehend in our trouble? is it christ who is our present help in time of trouble? then there is a blessed change in us,
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but doe we seeke to our owne devices, to our owne policies and inventions? surely wee have not apprehended Christ as wee ought to doe,
but do we seek to our own devices, to our own policies and Inventions? surely we have not apprehended christ as we ought to do,
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and therefore wee are to stirre up the graces in us, and beg increase of grace from him that is the fountaine of all grace.
and Therefore we Are to stir up the graces in us, and beg increase of grace from him that is the fountain of all grace.
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In the next place, it should comfort us, by the consideration of the certaintie of our estate, without falling away,
In the next place, it should Comfort us, by the consideration of the certainty of our estate, without falling away,
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if we hold fast unto the end: if we hold fast unto the end:
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if it were ourselves that did apprehend us wee could not long continue, but it being Christ that holdeth us, our comfort is he will not forsake us;
if it were ourselves that did apprehend us we could not long continue, but it being christ that holds us, our Comfort is he will not forsake us;
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its the mother that holds the childe, the childe cannot lay hold on the mother, but is subject to falling every houre:
its the mother that holds the child, the child cannot lay hold on the mother, but is Subject to falling every hour:
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Christ hee holding us, hath promised to love us to the end, and to put his feare in our hearts, that we shall not fall or depart from him:
christ he holding us, hath promised to love us to the end, and to put his Fear in our hearts, that we shall not fallen or depart from him:
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this being dayly considered, will greatly comfort a weake Christian, Christ may seeme to let him fall by suffering him to fall into some great sinne,
this being daily considered, will greatly Comfort a weak Christian, christ may seem to let him fallen by suffering him to fallen into Some great sin,
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but it is onely to humble him, and to teach him not to trust to his owne strength, which will soone faile him,
but it is only to humble him, and to teach him not to trust to his own strength, which will soon fail him,
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but upon his mercie and grace: And therefore,
but upon his mercy and grace: And Therefore,
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In the next place, it teacheth us to hold fast unto him, and relye on him,
In the next place, it Teaches us to hold fast unto him, and rely on him,
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and to pray to him that he would hold us fast. and to pray to him that he would hold us fast.
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and then we fall not from God, but to God, hee hath delivered us, and will deliver us and keepe us to his heavenly kingdome:
and then we fallen not from God, but to God, he hath Delivered us, and will deliver us and keep us to his heavenly Kingdom:
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if we fall into sinne, let us repent and goe to God, there is mercie in Israel concerning this and with him is plenteous redemption, his right hand is under us ever to hold us up, that we cannot fall so deeply but hee will lift us up againe.
if we fallen into sin, let us Repent and go to God, there is mercy in Israel Concerning this and with him is plenteous redemption, his right hand is under us ever to hold us up, that we cannot fallen so deeply but he will lift us up again.
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In the next place, this may be a comfort to us in all our troubles and afflictions of this life:
In the next place, this may be a Comfort to us in all our Troubles and afflictions of this life:
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Are troubles neare? God is not far off ( Psal. 22. and Psal. 118.) But full of comforts for such:
are Troubles near? God is not Far off (Psalm 22. and Psalm 118.) But full of comforts for such:
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we have an invisible wall about us, the wall of Angels, and God fights for us, there is more with us than against us, God will not suffer us to be tried above that we are able to beare:
we have an invisible wall about us, the wall of Angels, and God fights for us, there is more with us than against us, God will not suffer us to be tried above that we Are able to bear:
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let us therefore pray, forsake me not Lord, lest I forsake thee: if wee pray to him he will bee found of us. Paul prayed for this.
let us Therefore pray, forsake me not Lord, lest I forsake thee: if we pray to him he will be found of us. Paul prayed for this.
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Christ also that knew he was apprehended, yet prayed all night; and this are we to doe:
christ also that knew he was apprehended, yet prayed all night; and this Are we to do:
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he hath promised, to heare us. And therefore let us goe in faith and assurance to him, in all our troubles.
he hath promised, to hear us. And Therefore let us go in faith and assurance to him, in all our Troubles.
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VERS. 13. Brethren, I count not my selfe to have apprehended.
VERS. 13. Brothers, I count not my self to have apprehended.
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THe holy Apostle dwels upon the point, that hee might presse it the more, and its good to presse matter of waight:
THe holy Apostle dwells upon the point, that he might press it the more, and its good to press matter of weight:
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the Apostle shewing that conceipt of perfection to be dangerous, againe tells the Philippians, that he had not that which they boasted of.
the Apostle showing that conceit of perfection to be dangerous, again tells the Philippians, that he had not that which they boasted of.
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This pride of our selves, and conceipt, is a sinne that climbes up to heaven, and enters on Gods prerogative, and a sinne that God doth directly set himselfe against:
This pride of our selves, and conceit, is a sin that climbs up to heaven, and enters on God's prerogative, and a sin that God does directly Set himself against:
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of this compellation, Brethren, I have formerly spoken.
of this compellation, Brothers, I have formerly spoken.
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I might also touch that doctrine, that the Kingdome of heaven is not perfected in us here,
I might also touch that Doctrine, that the Kingdom of heaven is not perfected in us Here,
pns11 vmd av vvi d n1, cst dt n1 pp-f n1 vbz xx vvn p-acp pno12 av,
(36) part (DIV2)
299
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1520
but that it growes by degrees: its at the first, as a graine of mustard seed, there are babes in Christianitie, and old men growne Christians.but that it grows by Degrees: its At the First, as a grain of mustard seed, there Are babes in Christianity, and old men grown Christians.
cc-acp cst pn31 vvz p-acp n2: pn31|vbz p-acp dt ord, c-acp dt n1 pp-f n1 n1, pc-acp vbr n2 p-acp np1, cc j n2 vvn np1.
(36) part (DIV2)
299
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1521
And the ground hereof, may be partly in the subject, partly in the object.
And the ground hereof, may be partly in the Subject, partly in the Object.
cc dt n1 av, vmb vbi av p-acp dt n-jn, av p-acp dt n1.
(36) part (DIV2)
299
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1522
In regard of the subject, for that graces are imperfect in us, the more the soule hath, the more it desires.
In regard of the Subject, for that graces Are imperfect in us, the more the soul hath, the more it Desires.
p-acp n1 pp-f dt n-jn, p-acp d n2 vbr j p-acp pno12, dt av-dc dt n1 vhz, dt av-dc pn31 vvz.
(36) part (DIV2)
300
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1523
In regard of the object, for that Christ is so full, that we are not able to receive all his fulnesse:
In regard of the Object, for that christ is so full, that we Are not able to receive all his fullness:
p-acp n1 pp-f dt n1, p-acp cst np1 vbz av j, cst pns12 vbr xx j pc-acp vvi d po31 n1:
(36) part (DIV2)
301
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1524
so as there is imperfection in us, and superabundant perfection in him.
so as there is imperfection in us, and superabundant perfection in him.
av c-acp pc-acp vbz n1 p-acp pno12, cc j n1 p-acp pno31.
(36) part (DIV2)
301
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1525
Paul had a large affection, yet came farre short, this possibilitie of the soule to receive more will bee in us, till we be in heaven, where we shall bee full;Paul had a large affection, yet Come Far short, this possibility of the soul to receive more will be in us, till we be in heaven, where we shall be full;
np1 vhd dt j n1, av vvd av-j j, d n1 pp-f dt n1 pc-acp vvi dc n1 vbi p-acp pno12, c-acp pns12 vbb p-acp n1, c-crq pns12 vmb vbi j;
(36) part (DIV2)
301
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1526
and therefore while we are here, wee pray still, thy will bee done, on earth as it is in heaven,
and Therefore while we Are Here, we pray still, thy will be done, on earth as it is in heaven,
cc av cs pns12 vbr av, pns12 vvb av, po21 n1 vbi vdn, p-acp n1 c-acp pn31 vbz p-acp n1,
(36) part (DIV2)
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1527
and thy Kingdome come, more and more: and thy Kingdom come, more and more:
cc po21 n1 vvi, av-dc cc av-dc:
(36) part (DIV2)
301
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1528
its a strange conceipt therefore, for any to thinke he may be too good, yet doe these dayly (or should doe) pray for more and more perfection here on earth,
its a strange conceit Therefore, for any to think he may be too good, yet do these daily (or should do) pray for more and more perfection Here on earth,
vbz dt j n1 av, c-acp d pc-acp vvi pns31 vmb vbi av j, av vdb d j (cc vmd vdi) vvb p-acp av-dc cc dc n1 av p-acp n1,
(36) part (DIV2)
301
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1529
although they say they know not what.
although they say they know not what.
cs pns32 vvb pns32 vvb xx r-crq.
(36) part (DIV2)
301
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1530
And another reason why we apprehend Christ not so fully here as wee shall doe hereafter, is,
And Another reason why we apprehend christ not so Fully Here as we shall do hereafter, is,
cc j-jn n1 c-crq pns12 vvb np1 xx av av-j av c-acp pns12 vmb vdi av, vbz,
(36) part (DIV2)
301
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1531
because the manner of making Christ knowne to us, is by revelation. 1 Cor 13. We behold him here but as it were in a glasse, in the glasse of his Word and Sacraments, which cannot represent him to our understanding so cleerely,
Because the manner of making christ known to us, is by Revelation. 1 Cor 13. We behold him Here but as it were in a glass, in the glass of his Word and Sacraments, which cannot represent him to our understanding so clearly,
c-acp dt n1 pp-f vvg np1 vvn p-acp pno12, vbz p-acp n1. crd uh crd pns12 vvb pno31 av cc-acp c-acp pn31 vbdr p-acp dt n1, p-acp dt n1 pp-f po31 n1 cc n2, r-crq vmbx vvi pno31 p-acp po12 n1 av av-j,
(36) part (DIV2)
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1532
as hereafter we shall behold him in the beatificall vision. Take heed therefore of a selfe conceipt of perfection :
as hereafter we shall behold him in the beatifical vision. Take heed Therefore of a self conceit of perfection:
c-acp av pns12 vmb vvi pno31 p-acp dt j n1. vvb n1 av pp-f dt n1 n1 pp-f n1:
(36) part (DIV2)
301
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1533
when we begin to be unwilling to grow better, we begin to waxe worse, there is no stay in Christianitie.
when we begin to be unwilling to grow better, we begin to wax Worse, there is no stay in Christianity.
c-crq pns12 vvb pc-acp vbi j pc-acp vvi av-jc, pns12 vvb pc-acp vvi av-jc, pc-acp vbz dx n1 p-acp np1.
(36) part (DIV2)
302
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1534
It is the sight of our imperfection, that makes us strive to perfection, and the more we see into our miserie, the more earnestly we strive on to be freed from it.
It is the sighed of our imperfection, that makes us strive to perfection, and the more we see into our misery, the more earnestly we strive on to be freed from it.
pn31 vbz dt n1 pp-f po12 n1, cst vvz pno12 vvi p-acp n1, cc dt av-dc pns12 vvb p-acp po12 n1, dt av-dc av-j pns12 vvb a-acp pc-acp vbi vvn p-acp pn31.
(36) part (DIV2)
302
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1535
VERS. 13. But this one thing I doe, forgetting those things which are behinde, and reaching forth to those things that are before.
VERS. 13. But this one thing I do, forgetting those things which Are behind, and reaching forth to those things that Are before.
fw-la. crd p-acp d crd n1 pns11 vdb, vvg d n2 r-crq vbr a-acp, cc vvg av p-acp d n2 cst vbr a-acp.
(37) part (DIV2)
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1536
SEe what is the Apostles unum necessarium, to grow more and more to the fulnesse of the knowledge of Christ.
SEe what is the Apostles Unum Necessary, to grow more and more to the fullness of the knowledge of christ.
vvb r-crq vbz dt np1 fw-la fw-la, pc-acp vvi dc cc av-dc p-acp dt n1 pp-f dt n1 pp-f np1.
(37) part (DIV2)
303
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1537
All other things he counts as dung and losse. So as we may hence observe, that the spirit of God in a Christian heart, subjects all things to one Christ.
All other things he counts as dung and loss. So as we may hence observe, that the Spirit of God in a Christian heart, subject's all things to one christ.
av-d j-jn n2 pns31 vvz c-acp n1 cc n1. av c-acp pns12 vmb av vvi, cst dt n1 pp-f np1 p-acp dt njp n1, n2-jn d n2 p-acp crd np1.
(37) part (DIV2)
303
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1538
One thing have I desired of the Lord (said David ) Make this therefore a rule to difference our estates by. One thing have I desired of the Lord (said David) Make this Therefore a Rule to difference our estates by.
crd n1 vhb pns11 vvn pp-f dt n1 (vvd np1) vvb d av dt n1 p-acp n1 po12 n2 p-acp.
(37) part (DIV2)
304
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1539
What is the thing wee intend chiefly, is it riches, or pleasures, or honours? this one thing will be the utter overthrow of all religion in us;
What is the thing we intend chiefly, is it riches, or pleasures, or honours? this one thing will be the utter overthrow of all Religion in us;
q-crq vbz dt n1 pns12 vvb av-jn, vbz pn31 n2, cc n2, cc n2? d crd n1 vmb vbi dt j n1 pp-f d n1 p-acp pno12;
(37) part (DIV2)
304
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1540
Christ will be supream, or he will not be:
christ will be supreme, or he will not be:
np1 vmb vbi j, cc pns31 vmb xx vbi:
(37) part (DIV2)
304
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1541
He that loves father or mother more than me, is not worthy of mee, saith Christ of himselfe.He that loves father or mother more than me, is not worthy of me, Says christ of himself.
pns31 cst vvz n1 cc n1 av-dc cs pno11, vbz xx j pp-f pno11, vvz np1 pp-f px31.
(37) part (DIV2)
304
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1542
There is none so wicked but would be religious, till religion comes to crosse that one thing, their darling sinne.
There is none so wicked but would be religious, till Religion comes to cross that one thing, their darling sin.
pc-acp vbz pix av j p-acp vmd vbi j, c-acp n1 vvz pc-acp vvi d crd n1, po32 j-jn n1.
(37) part (DIV2)
304
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1543
And thus have they base limitations, which must needs prejudice their grow•h in religion, for where religion is, it will crosse their base affections and lusts.
And thus have they base limitations, which must needs prejudice their grow•h in Religion, for where Religion is, it will cross their base affections and Lustiest.
cc av vhb pns32 j n2, r-crq vmb av vvi po32 n1 p-acp n1, c-acp q-crq n1 vbz, pn31 vmb vvi po32 j n2 cc n2.
(37) part (DIV2)
304
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1544
Therefore, whosoever we are that intend to be true Christians indeed, resolve first to preferre the peace of conscience and the fruite of of religion above all,
Therefore, whosoever we Are that intend to be true Christians indeed, resolve First to prefer the peace of conscience and the fruit of of Religion above all,
av, r-crq pns12 vbr d vvb pc-acp vbi j np1 av, vvb ord pc-acp vvi dt n1 pp-f n1 cc dt n1 pp-f pp-f n1 p-acp d,
(37) part (DIV2)
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1545
and resolve to abhorre all things that will crosse this one thing of St. Paul.
and resolve to abhor all things that will cross this one thing of Saint Paul.
cc vvb pc-acp vvi d n2 cst vmb vvi d crd n1 pp-f n1 np1.
(37) part (DIV2)
305
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1546
VERS. 14. I presse towards the marke.
VERS. 14. I press towards the mark.
fw-la. crd pns11 vvb p-acp dt n1.
(38) part (DIV2)
305
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1547
BEhold an excellent description of a Christian course, borrowed from the exercise of running a race, being a man-like and commendable exercise, fitting men and inabling them for warre.
BEhold an excellent description of a Christian course, borrowed from the exercise of running a raze, being a manlike and commendable exercise, fitting men and enabling them for war.
vvb dt j n1 pp-f dt njp n1, vvn p-acp dt n1 pp-f vvg dt n1, vbg dt av-j cc j n1, vvg n2 cc vvg pno32 p-acp n1.
(38) part (DIV2)
306
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1548
The very heathen herein condemne us, whose ordinary chiefe exercises, what are they but good company (as wee call them) continuall lying at T•vernes, to the impoverishing of our estates, and weakning our bodies:
The very heathen herein condemn us, whose ordinary chief exercises, what Are they but good company (as we call them) continual lying At T•vernes, to the impoverishing of our estates, and weakening our bodies:
dt j j-jn av vvb pno12, rg-crq j j-jn n2, r-crq vbr pns32 p-acp j n1 (c-acp pns12 vvb pno32) j vvg p-acp n2, p-acp dt n-vvg pp-f po12 n2, cc vvg po12 n2:
(38) part (DIV2)
306
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1549
the kinde I condemne not, but the excesse is such, as the Heathen would be ashamed of,
the kind I condemn not, but the excess is such, as the Heathen would be ashamed of,
dt n1 pns11 vvb xx, cc-acp dt n1 vbz d, c-acp dt j-jn vmd vbi j pp-f,
(38) part (DIV2)
306
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1550
for which they shall even rise up in judgement against us, and condemne us. But from the similie, wee may gather thus much;
for which they shall even rise up in judgement against us, and condemn us. But from the Simile, we may gather thus much;
p-acp r-crq pns32 vmb av vvi a-acp p-acp n1 p-acp pno12, cc vvb pno12. cc-acp p-acp dt n1, pns12 vmb vvi av av-d;
(38) part (DIV2)
306
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1551
That Christianitie is a race, the beginning of this race is at the beginning of our conversion, it should begin at our baptisme:That Christianity is a raze, the beginning of this raze is At the beginning of our conversion, it should begin At our Baptism:
cst np1 vbz dt n1, dt vvg pp-f d n1 vbz p-acp dt vvg pp-f po12 n1, pn31 vmd vvi p-acp po12 n1:
(38) part (DIV2)
307
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1552
the first thing we should know ought to bee God, the race is the performance of good duties, concerning our generall calling, and concerning our particular. For the length of our races, some are longer, some shorter,
the First thing we should know ought to be God, the raze is the performance of good duties, Concerning our general calling, and Concerning our particular. For the length of our races, Some Are longer, Some shorter,
dt ord n1 pns12 vmd vvi pi pc-acp vbi np1, dt n1 vbz dt n1 pp-f j n2, vvg po12 j n-vvg, cc vvg po12 j. p-acp dt n1 pp-f po12 n2, d vbr jc, d jc,
(38) part (DIV2)
307
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1553
but the end of every mans race is the end of his life: some mens wayes are plainer, some rougher, the prize is fulnesse of joy ;
but the end of every men raze is the end of his life: Some men's ways Are plainer, Some rougher, the prize is fullness of joy;
cc-acp dt n1 pp-f d ng1 n1 vbz dt n1 pp-f po31 n1: d ng2 n2 vbr jc, d jc, dt n1 vbz n1 pp-f n1;
(38) part (DIV2)
307
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1554
the lookers on, are heaven, earth, and hell, God is the instituter of this race, and the rewarder;
the lookers on, Are heaven, earth, and hell, God is the instituter of this raze, and the rewarder;
dt n2 a-acp, vbr n1, n1, cc n1, np1 vbz dt n1 pp-f d n1, cc dt n1;
(38) part (DIV2)
307
Page 137
1555
the helpers, are Christ, good Angels, and the Church, which helpes by prayer;
the helpers, Are christ, good Angels, and the Church, which helps by prayer;
dt n2, vbr np1, j n2, cc dt n1, r-crq vvz p-acp n1;
(38) part (DIV2)
307
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1556
the hinderers are the devill and his instruments, who hinder us by slanders, persecutions, and the like.
the hinderers Are the Devil and his Instruments, who hinder us by slanders, persecutions, and the like.
dt n2 vbr dt n1 cc po31 n2, r-crq vvb pno12 p-acp n2, n2, cc dt j.
(38) part (DIV2)
307
Page 137
1557
For ground of this race in us, we are to know that man is created with understanding, directing him to doe things to a good end and scope, other creatures are carried to their end,
For ground of this raze in us, we Are to know that man is created with understanding, directing him to do things to a good end and scope, other creatures Are carried to their end,
p-acp n1 pp-f d n1 p-acp pno12, pns12 vbr pc-acp vvi d n1 vbz vvn p-acp n1, vvg pno31 pc-acp vdi n2 p-acp dt j n1 cc n1, j-jn n2 vbr vvn p-acp po32 n1,
(38) part (DIV2)
307
Page 137
1558
as the shaft out of a bow, only man fore-seeing his end, apprehends meanes thereto:
as the shaft out of a bow, only man Foreseeing his end, apprehends means thereto:
c-acp dt n1 av pp-f dt n1, j n1 j po31 n1, vvz n2 av:
(38) part (DIV2)
307
Page 137
1559
his end is to receive reconciliation and union with God, to which hee aymes by doing some things, suffering others, and resisting others.
his end is to receive reconciliation and Union with God, to which he aims by doing Some things, suffering Others, and resisting Others.
png31 n1 vbz pc-acp vvi n1 cc n1 p-acp np1, p-acp r-crq pns31 vvz p-acp vdg d n2, vvg n2-jn, cc vvg n2-jn.
(38) part (DIV2)
307
Page 138
1560
And this race is also ordered by lawes, for every runner is not crowned, there is a running ill, that shall never procure the prize.
And this raze is also ordered by laws, for every runner is not crowned, there is a running ill, that shall never procure the prize.
cc d n1 vbz av vvn p-acp n2, p-acp d n1 vbz xx vvn, pc-acp vbz dt j-vvg j-jn, cst vmb av-x vvi dt n1.
(38) part (DIV2)
308
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1561
The lawes hereof concerne either preparation, or the action it selfe; for preparation,
The laws hereof concern either preparation, or the actium it self; for preparation,
dt n2 av vvi d n1, cc dt n1 pn31 n1; p-acp n1,
(38) part (DIV2)
308
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1562
First we are to know, that there is a dieting requisite, as those that runne in a race, have a care hereof, to use such diet as did strengthen not cloy, First we Are to know, that there is a dieting requisite, as those that run in a raze, have a care hereof, to use such diet as did strengthen not cloy,
ord pns12 vbr pc-acp vvi, cst a-acp vbz dt vvg j, c-acp d cst vvb p-acp dt n1, vhb dt n1 av, pc-acp vvi d n1 a-acp vdd vvi xx vvi,
(38) part (DIV2)
309
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1563
and such apparell as might cover them, not clog them;
and such apparel as might cover them, not clog them;
cc d n1 c-acp vmd vvi pno32, xx vvi pno32;
(38) part (DIV2)
309
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1564
so ought it to bee in our spirituall race, we must cast aside all heavie loads, every weight and sinne, which doth so easily beset us; as it is Heb. 12.1.
so ought it to be in our spiritual raze, we must cast aside all heavy loads, every weight and sin, which does so Easily beset us; as it is Hebrew 12.1.
av vmd pn31 pc-acp vbi p-acp po12 j n1, pns12 vmb vvi av d j n2, d n1 cc n1, r-crq vdz av av-j vvn pno12; c-acp pn31 vbz np1 crd.
(38) part (DIV2)
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1565
If God cast on us any place or riches, let us use them for a good end,
If God cast on us any place or riches, let us use them for a good end,
cs np1 vvd p-acp pno12 d n1 cc n2, vvb pno12 vvi pno32 p-acp dt j n1,
(38) part (DIV2)
309
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1566
but not make them our end, and therefore with them take up dayly examination of our selves,
but not make them our end, and Therefore with them take up daily examination of our selves,
cc-acp xx vvi pno32 po12 n1, cc av p-acp pno32 vvi a-acp av-j n1 pp-f po12 n2,
(38) part (DIV2)
309
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1567
how we behave our selves towards these worldly things. It were a madnesse in a runner, in his race to take up a burthen,
how we behave our selves towards these worldly things. It were a madness in a runner, in his raze to take up a burden,
c-crq pns12 vvi po12 n2 p-acp d j n2. pn31 vbdr dt n1 p-acp dt n1, p-acp po31 n1 pc-acp vvi a-acp dt n1,
(38) part (DIV2)
309
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1568
and not to thinke it will be a sore trouble to him, and why doe we not think thus in our spirituall race? Cast we off therefore originall corruption,
and not to think it will be a soar trouble to him, and why do we not think thus in our spiritual raze? Cast we off Therefore original corruption,
cc xx pc-acp vvi pn31 vmb vbi dt j n1 p-acp pno31, cc q-crq vdb pns12 xx vvi av p-acp po12 j n1? n1 pns12 a-acp av j-jn n1,
(38) part (DIV2)
309
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1569
and the corruption of our place, time, and calling, which in time will grow unsupportable to us.
and the corruption of our place, time, and calling, which in time will grow unsupportable to us.
cc dt n1 pp-f po12 n1, n1, cc vvg, r-crq p-acp n1 vmb vvi j p-acp pno12.
(38) part (DIV2)
309
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1570
Let us desire no more than God gives, and what afflictions God sends us, let us take, assuring our selves they are for our good.
Let us desire no more than God gives, and what afflictions God sends us, let us take, assuring our selves they Are for our good.
vvb pno12 n1 av-dx av-dc cs np1 vvz, cc r-crq n2 np1 vvz pno12, vvb pno12 vvi, vvg po12 n2 pns32 vbr p-acp po12 j.
(38) part (DIV2)
309
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1571
A second law is, to consider the wayes that we are to runne in, what dangers wee are like to meet with, forecast and resolve against the worst, A second law is, to Consider the ways that we Are to run in, what dangers we Are like to meet with, forecast and resolve against the worst,
dt ord n1 vbz, pc-acp vvi dt n2 cst pns12 vbr pc-acp vvi p-acp, r-crq n2 pns12 vbr av-j p-acp vvb p-acp, n1 cc vvi p-acp dt js,
(38) part (DIV2)
310
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1572
and withall promise we our selves Gods assured protection in our worst estate, the want of this is the seminarie and ground of all Apostacie,
and withal promise we our selves God's assured protection in our worst estate, the want of this is the seminary and ground of all Apostasy,
cc av vvb pns12 po12 n2 n2 vvn n1 p-acp po12 js n1, dt n1 pp-f d vbz dt n1 cc n1 pp-f d n1,
(38) part (DIV2)
310
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1573
when men promise to themselves in Christianitie, such things as God never promised. Christ therefore promiseth, and sheweth the worst first:
when men promise to themselves in Christianity, such things as God never promised. christ Therefore promises, and shows the worst First:
c-crq n2 vvb p-acp px32 p-acp np1, d n2 c-acp np1 av-x vvd. np1 av vvz, cc vvz dt js ord:
(38) part (DIV2)
310
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1574
but the devill to deceive us keepes the worst out of our eyes, and shewes a sort of vaine delights and pleasures,
but the Devil to deceive us keeps the worst out of our eyes, and shows a sort of vain delights and pleasures,
cc-acp dt n1 pc-acp vvi pno12 vvz dt js av pp-f po12 n2, cc vvz dt n1 pp-f j n2 cc n2,
(38) part (DIV2)
310
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1575
but the sting of them (through his subtiltie and craft) he suffers us to feele before we see it.
but the sting of them (through his subtlety and craft) he suffers us to feel before we see it.
cc-acp dt n1 pp-f pno32 (p-acp po31 n1 cc n1) pns31 vvz pno12 pc-acp vvi c-acp pns12 vvb pn31.
(38) part (DIV2)
310
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1576
A third law is, that we enter the race betimes, its the devils tricke to put off the care of this, telling us, we need not yet enter, we are but yong and have many yeares to live,
A third law is, that we enter the raze betimes, its the Devils trick to put off the care of this, telling us, we need not yet enter, we Are but young and have many Years to live,
dt ord n1 vbz, cst pns12 vvb dt n1 av, pn31|vbz dt ng1 n1 pc-acp vvi a-acp dt n1 pp-f d, vvg pno12, pns12 vvb xx av vvi, pns12 vbr p-acp j cc vhb d n2 pc-acp vvi,
(38) part (DIV2)
311
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1577
as they did that hindered the building of the Temple, but consider wee the uncertainty of our life, that wee may die suddainly,
as they did that hindered the building of the Temple, but Consider we the uncertainty of our life, that we may die suddenly,
c-acp pns32 vdd cst vvd dt n-vvg pp-f dt n1, cc-acp vvb pns12 dt n1 pp-f po12 n1, cst pns12 vmb vvi av-j,
(38) part (DIV2)
311
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1578
and that its just with God to take us away after that manner, if wee neglect our selves and him;
and that its just with God to take us away After that manner, if we neglect our selves and him;
cc cst po31 j p-acp np1 pc-acp vvi pno12 av p-acp d n1, cs pns12 vvb po12 n2 cc pno31;
(38) part (DIV2)
311
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1579
and we must know also, we shall lose no pleasure nor delight, but we shall finde such sweet delights in those wayes,
and we must know also, we shall loose no pleasure nor delight, but we shall find such sweet delights in those ways,
cc pns12 vmb vvi av, pns12 vmb vvi dx n1 ccx n1, cc-acp pns12 vmb vvi d j n2 p-acp d n2,
(38) part (DIV2)
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as we shall with St. Augustine be greeved that we enjoyed them no sooner.
as we shall with Saint Augustine be grieved that we enjoyed them no sooner.
c-acp pns12 vmb p-acp n1 np1 vbi vvn cst pns12 vvd pno32 av-dx av-c.
(38) part (DIV2)
311
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And besides, those that begin betimes get a great advantage of others, and through continuall custome, come at length to a habit of Religion.
And beside, those that begin betimes get a great advantage of Others, and through continual custom, come At length to a habit of Religion.
cc a-acp, d cst vvb av vvi dt j n1 pp-f n2-jn, cc p-acp j n1, vvb p-acp n1 p-acp dt n1 pp-f n1.
(38) part (DIV2)
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In the next place, we are to take heed of hinderances of us in our preparation ▪ as
In the next place, we Are to take heed of hindrances of us in our preparation ▪ as
p-acp dt ord n1, pns12 vbr pc-acp vvi n1 pp-f n2 pp-f pno12 p-acp po12 n1 ▪ c-acp
(38) part (DIV2)
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First of all, hope of long life, whereby we are besotted, thinking life and death is in our command that we shall have time enough,
First of all, hope of long life, whereby we Are besotted, thinking life and death is in our command that we shall have time enough,
ord pp-f d, vvb pp-f j n1, c-crq pns12 vbr vvn, vvg n1 cc n1 vbz p-acp po12 n1 cst pns12 vmb vhi n1 av-d,
(38) part (DIV2)
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and need not so soone enter upon good duties.
and need not so soon enter upon good duties.
cc vvb xx av av vvi p-acp j n2.
(38) part (DIV2)
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Secondly, a conceit that when wee have once given up our names to Christ, that presently we bid adieu to all delight, mirth, Secondly, a conceit that when we have once given up our names to christ, that presently we bid adieu to all delight, mirth,
ord, dt n1 cst c-crq pns12 vhb a-acp vvn a-acp po12 n2 p-acp np1, cst av-j pns12 vvb uh-n p-acp d n1, n1,
(38) part (DIV2)
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and pleasure, when alas we are farre deceived;
and pleasure, when alas we Are Far deceived;
cc n1, c-crq uh pns12 vbr av-j vvn;
(38) part (DIV2)
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God denies not pleasure to us, but will give us whatsoever is good for us, we shall delight and rejoyce,
God Denies not pleasure to us, but will give us whatsoever is good for us, we shall delight and rejoice,
np1 vvz xx n1 p-acp pno12, cc-acp vmb vvi pno12 r-crq vbz j p-acp pno12, pns12 vmb vvi cc vvi,
(38) part (DIV2)
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but with a joy spirituall, and wee shall see nothing in this world, that may any way deserve our delight therein.
but with a joy spiritual, and we shall see nothing in this world, that may any Way deserve our delight therein.
cc-acp p-acp dt n1 j, cc pns12 vmb vvi pix p-acp d n1, cst vmb d n1 vvi po12 n1 av.
(38) part (DIV2)
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A third hinderance, is a dispaire of ever going through this race; A third hindrance, is a despair of ever going through this raze;
dt ord n1, vbz dt n1 pp-f av vvg p-acp d n1;
(38) part (DIV2)
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this settles upon some strangely making them cast away all care, and desperately trust to Christs mercie.
this settles upon Some strangely making them cast away all care, and desperately trust to Christ mercy.
d vvz p-acp d av-j vvg pno32 vvi av d n1, cc av-j vvi p-acp npg1 n1.
(38) part (DIV2)
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This made Cyprian to complaine of his corruptions, saying, they were bred and brought up with him,
This made Cyprian to complain of his corruptions, saying, they were bred and brought up with him,
np1 vvd jp pc-acp vvi pp-f po31 n2, vvg, pns32 vbdr vvn cc vvn a-acp p-acp pno31,
(38) part (DIV2)
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and therefore feared they would hardly give place to grace, being but a stranger;
and Therefore feared they would hardly give place to grace, being but a stranger;
cc av vvd pns32 vmd av vvi n1 p-acp n1, vbg p-acp dt n1;
(38) part (DIV2)
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while men consider how great and powerfull their corruption is, they with the Israelites despaire of ever entring into the land of Canaan, these sons of Anak doe so terrifie them.
while men Consider how great and powerful their corruption is, they with the Israelites despair of ever entering into the land of Canaan, these Sons of Anak do so terrify them.
cs n2 vvb c-crq j cc j po32 n1 vbz, pns32 p-acp dt np2 n1 pp-f av vvg p-acp dt n1 pp-f np1, d n2 pp-f np1 vdb av vvi pno32.
(38) part (DIV2)
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But consider we withall, that God is above all our corruptions, that he can make of a Lion a Lambe,
But Consider we withal, that God is above all our corruptions, that he can make of a lion a Lamb,
p-acp vvb pns12 av, cst np1 vbz p-acp d po12 n2, cst pns31 vmb vvi pp-f dt n1 dt n1,
(38) part (DIV2)
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and that if wee will trust upon him, in his time he will helpe us,
and that if we will trust upon him, in his time he will help us,
cc cst cs pns12 vmb vvi p-acp pno31, p-acp po31 n1 pns31 vmb vvi pno12,
(38) part (DIV2)
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and wee shall overcome these Giant-like corruptions, Christ he hath conquered them already, and though while we live wee cannot wholly overco•e them,
and we shall overcome these Giantlike corruptions, christ he hath conquered them already, and though while we live we cannot wholly overco•e them,
cc pns12 vmb vvi d j n2, np1 pns31 vhz vvn pno32 av, cc c-acp cs pns12 vvb pns12 vmbx av-jn vbi pno32,
(38) part (DIV2)
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yet Davids house shall grow stronger and stronger, and Sauls house weaker, we shall have grace sufficient for us:
yet Davids house shall grow Stronger and Stronger, and Saul's house Weaker, we shall have grace sufficient for us:
av npg1 n1 vmb vvi jc cc jc, cc np1 n1 jc, pns12 vmb vhb n1 j p-acp pno12:
(38) part (DIV2)
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God will sweeten Religion to us, that wee shall delight therein, and Christ will not leade us into temptation, till he hath fitted us to it by his grace, and then we shall rejoyce as the Apostles did Acts 5. that we are accounted worthy to suffer.
God will sweeten Religion to us, that we shall delight therein, and christ will not lead us into temptation, till he hath fitted us to it by his grace, and then we shall rejoice as the Apostles did Acts 5. that we Are accounted worthy to suffer.
np1 vmb vvi n1 p-acp pno12, cst pns12 vmb vvi av, cc np1 vmb xx vvi pno12 p-acp n1, c-acp pns31 vhz vvn pno12 p-acp pn31 p-acp po31 n1, cc av pns12 vmb vvi p-acp dt n2 vdd n2 crd cst pns12 vbr vvn j pc-acp vvi.
(38) part (DIV2)
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Contrary to this humour, some thinke it so easie a matter to runne this race, as they thinke they cannot be out of it,
Contrary to this humour, Some think it so easy a matter to run this raze, as they think they cannot be out of it,
j-jn p-acp d n1, d vvb pn31 av j dt n1 pc-acp vvi d n1, c-acp pns32 vvb pns32 vmbx vbi av pp-f pn31,
(38) part (DIV2)
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or tired therein, when as indeed they never set foot therein;
or tired therein, when as indeed they never Set foot therein;
cc vvn av, c-crq c-acp av pns32 av-x vvd n1 av;
(38) part (DIV2)
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let such looke to themselves if they be in this race, they shall finde it no easie matter.
let such look to themselves if they be in this raze, they shall find it no easy matter.
vvb d n1 p-acp px32 cs pns32 vbb p-acp d n1, pns32 vmb vvi pn31 dx j n1.
(38) part (DIV2)
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But thus much concerning rules or lawes for preparation to this race, now there are lawes to be observed of those that are in the race, as
But thus much Concerning rules or laws for preparation to this raze, now there Are laws to be observed of those that Are in the raze, as
p-acp av av-d vvg n2 cc n2 p-acp n1 p-acp d n1, av a-acp vbr n2 pc-acp vbi vvn pp-f d cst vbr p-acp dt n1, c-acp
(38) part (DIV2)
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First, they must resolve to hold on without discontinuance of their course of good duties,
First, they must resolve to hold on without discontinuance of their course of good duties,
ord, pns32 vmb vvi pc-acp vvi a-acp p-acp n1 pp-f po32 n1 pp-f j n2,
(38) part (DIV2)
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for some by omitting good duties, now and then upon slight occasions, do come through Gods just sufferance to leave them off,
for Some by omitting good duties, now and then upon slight occasions, do come through God's just sufferance to leave them off,
p-acp d p-acp vvg j n2, av cc av p-acp j n2, vdb vvi p-acp npg1 j n1 pc-acp vvi pno32 a-acp,
(38) part (DIV2)
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and never take them up againe, and thereby whiles they are not getting ground by continuing their course, they doe lose thereby,
and never take them up again, and thereby while they Are not getting ground by Continuing their course, they do loose thereby,
cc av-x vvb pno32 a-acp av, cc av cs pns32 vbr xx vvg n1 p-acp vvg po32 n1, pns32 vdb vvi av,
(38) part (DIV2)
319
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even as water-men rowing against the streame, if they doe not row but rest never so little, the streame carries them backe againe,
even as watermen rowing against the stream, if they do not row but rest never so little, the stream carries them back again,
av c-acp n2 vvg p-acp dt n1, cs pns32 vdb xx vvi p-acp n1 av-x av j, dt n1 vvz pno32 av av,
(38) part (DIV2)
319
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and they cannot recover themselves, but with great difficultie:
and they cannot recover themselves, but with great difficulty:
cc pns32 vmbx vvi px32, cc-acp p-acp j n1:
(38) part (DIV2)
319
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so it is in this Christian race, a little interruption of dutie, causes thrice so much paines to recover our former estate;
so it is in this Christian raze, a little interruption of duty, Causes thrice so much pains to recover our former estate;
av pn31 vbz p-acp d njp n1, dt j n1 pp-f n1, vvz av av d n2 pc-acp vvi po12 j n1;
(38) part (DIV2)
319
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1609
therefore we are to take up a holy resolution, not to be interrupted in good duties.
Therefore we Are to take up a holy resolution, not to be interrupted in good duties.
av pns12 vbr pc-acp vvi a-acp dt j n1, xx pc-acp vbi vvn p-acp j n2.
(38) part (DIV2)
319
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The next law is, that wee must looke to gaine ground still to grow from grace to grace.
The next law is, that we must look to gain ground still to grow from grace to grace.
dt ord n1 vbz, cst pns12 vmb vvi pc-acp vvi n1 av pc-acp vvi p-acp n1 pc-acp vvi.
(38) part (DIV2)
320
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Its the Apostles ayme still to grow better than himselfe, contrary to this many forsake their first love, they thinke themselves wise but are fooles, such as the Lord will spew out of his mouth,
Its the Apostles aim still to grow better than himself, contrary to this many forsake their First love, they think themselves wise but Are Fools, such as the Lord will spew out of his Mouth,
pn31|vbz dt n2 vvb av pc-acp vvi av-jc cs px31, n-jn p-acp d d vvb po32 ord n1, pns32 vvb px32 j pc-acp vbr n2, d c-acp dt n1 vmb vvi av pp-f po31 n1,
(38) part (DIV2)
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as he threatens the Church of Laodicea. And indeed the most men at the best are but civill,
as he threatens the Church of Laodicea. And indeed the most men At the best Are but civil,
c-acp pns31 vvz dt n1 pp-f np1. cc av dt av-ds n2 p-acp dt js vbr cc-acp j,
(38) part (DIV2)
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and doe but provide for their owne ease, and can indure any mixture of religion or company,
and do but provide for their own ease, and can endure any mixture of Religion or company,
cc vdb p-acp vvi p-acp po32 d n1, cc vmb vvi d n1 pp-f n1 cc n1,
(38) part (DIV2)
320
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1614
and the ground of this coldnesse is a selfe-conceit, whereby men thinke well of themselves, and their estate;
and the ground of this coldness is a Self-conceit, whereby men think well of themselves, and their estate;
cc dt n1 pp-f d n1 vbz dt n1, c-crq n2 vvb av pp-f px32, cc po32 n1;
(38) part (DIV2)
320
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Paul he was of another spirit, ever pressing forward.Paul he was of Another Spirit, ever pressing forward.
np1 pns31 vbds pp-f j-jn n1, av vvg av-j.
(38) part (DIV2)
320
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A third law is, that we doe things with all our might, that we runne this race with all our earnest indeavour, there is no bodily exercise that profiteth,
A third law is, that we do things with all our might, that we run this raze with all our earnest endeavour, there is no bodily exercise that profiteth,
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(38) part (DIV2)
321
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1617
but it must be with putting forth of our strength;
but it must be with putting forth of our strength;
cc-acp pn31 vmb vbi p-acp vvg av pp-f po12 n1;
(38) part (DIV2)
321
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so our Christian actions should shew even outwardly, that we doe things as if we intended thereby to honour God indeed,
so our Christian actions should show even outwardly, that we do things as if we intended thereby to honour God indeed,
av po12 np1 n2 vmd vvi av av-j, cst pns12 vdb n2 c-acp cs pns12 vvd av p-acp n1 np1 av,
(38) part (DIV2)
321
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1619
and to this end wee are to depend on God by prayer, that he would give us strength,
and to this end we Are to depend on God by prayer, that he would give us strength,
cc p-acp d n1 pns12 vbr pc-acp vvi p-acp np1 p-acp n1, cst pns31 vmd vvi pno12 n1,
(38) part (DIV2)
321
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1620
and mindes to put forth our strength, for gaining most honour to his Majestie, and this will bring great assurance and comfort to us in time of need.
and minds to put forth our strength, for gaining most honour to his Majesty, and this will bring great assurance and Comfort to us in time of need.
cc n2 pc-acp vvi av po12 n1, p-acp vvg av-ds n1 p-acp po31 n1, cc d vmb vvi j n1 cc n1 p-acp pno12 p-acp n1 pp-f n1.
(38) part (DIV2)
321
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1621
A fourth rule is, that wee are to runne this race with a cheerfull and speedie course :
A fourth Rule is, that we Are to run this raze with a cheerful and speedy course:
dt ord n1 vbz, cst pns12 vbr pc-acp vvi d n1 p-acp dt j cc j n1:
(38) part (DIV2)
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a dead performance of duties, is no part of our race, yea as many goe to hell by ill performance of good duties,
a dead performance of duties, is no part of our raze, yea as many go to hell by ill performance of good duties,
dt j n1 pp-f n2, vbz dx n1 pp-f po12 n1, uh p-acp d vvb p-acp n1 p-acp j-jn n1 pp-f j n2,
(38) part (DIV2)
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1623
as by committing sinnes that are scandalously evill;
as by committing Sins that Are scandalously evil;
c-acp p-acp vvg n2 cst vbr av-j j-jn;
(38) part (DIV2)
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for this resting in the work done, is the cause of hardnesse of heart, and there by of despaire,
for this resting in the work done, is the cause of hardness of heart, and there by of despair,
p-acp d vvg p-acp dt n1 vdn, vbz dt n1 pp-f n1 pp-f n1, cc a-acp a-acp pp-f n1,
(38) part (DIV2)
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1625
and at the best never brings any sound comfort at all to us:
and At the best never brings any found Comfort At all to us:
cc p-acp dt js av vvz d j n1 p-acp d p-acp pno12:
(38) part (DIV2)
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and therfore we are injoyned to doe good duties, and to doe them in a good manner, Let a man examine himselfe and so let him eate of this bread,
and Therefore we Are enjoined to do good duties, and to do them in a good manner, Let a man examine himself and so let him eat of this bred,
cc av pns12 vbr vvd pc-acp vdi j n2, cc pc-acp vdi pno32 p-acp dt j n1, vvb dt n1 vvb px31 cc av vvb pno31 vvi pp-f d n1,
(38) part (DIV2)
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1627
and drinke of this cup, and so runne that you may obtaine. and drink of this cup, and so run that you may obtain.
cc n1 pp-f d n1, cc av vvn cst pn22 vmb vvi.
(38) part (DIV2)
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Its no lingring, we know not how long we shall live, how soone we shall die,
Its no lingering, we know not how long we shall live, how soon we shall die,
pn31|vbz dx j-vvg, pns12 vvb xx c-crq av-j pns12 vmb vvi, c-crq av pns12 vmb vvi,
(38) part (DIV2)
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1629
and therefore let us make haste to doe our worke, before God takes away time from us, by taking us out of the world.
and Therefore let us make haste to do our work, before God Takes away time from us, by taking us out of the world.
cc av vvb pno12 vvi n1 pc-acp vdi po12 n1, c-acp np1 vvz av n1 p-acp pno12, p-acp vvg pno12 av pp-f dt n1.
(38) part (DIV2)
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1630
And those especially are to look to this, that have lived long in their owne courses,
And those especially Are to look to this, that have lived long in their own courses,
cc d av-j vbr pc-acp vvi p-acp d, cst vhb vvn av-j p-acp po32 d n2,
(38) part (DIV2)
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1631
and are but lately reclaimed, they are much behinde, and had need make haste, the journey is long, their time but short.
and Are but lately reclaimed, they Are much behind, and had need make haste, the journey is long, their time but short.
cc vbr p-acp av-j vvn, pns32 vbr av-d a-acp, cc vhd n1 vvi n1, dt n1 vbz j, po32 n1 p-acp j.
(38) part (DIV2)
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1632
And to this end, looke we not what wee have done, and how farre we have gone,
And to this end, look we not what we have done, and how Far we have gone,
cc p-acp d n1, vvb pns12 xx r-crq pns12 vhb vdn, cc c-crq av-j pns12 vhb vvn,
(38) part (DIV2)
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1633
but looke what remaines to be done, and know we have done nothing, till we have done all.
but look what remains to be done, and know we have done nothing, till we have done all.
cc-acp vvb r-crq vvz pc-acp vbi vdn, cc vvb pns12 vhb vdn pix, c-acp pns12 vhb vdn d.
(38) part (DIV2)
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1634
But it will be asked, what may wee not thinke of duties that are past?
But it will be asked, what may we not think of duties that Are passed?
p-acp pn31 vmb vbi vvn, r-crq vmb pns12 xx vvi pp-f n2 cst vbr vvn?
(38) part (DIV2)
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I answer, we may thinke of them by way of defence, and to give God the glorie,
I answer, we may think of them by Way of defence, and to give God the glory,
pns11 vvb, pns12 vmb vvi pp-f pno32 p-acp n1 pp-f n1, cc pc-acp vvi np1 dt n1,
(38) part (DIV2)
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1636
and also to incourage us on, but not to rest, or solace our selves on them till we have done all.
and also to encourage us on, but not to rest, or solace our selves on them till we have done all.
cc av pc-acp vvi pno12 p-acp, cc-acp xx pc-acp vvi, cc vvi po12 n2 p-acp pno32 c-acp pns12 vhb vdn d.
(38) part (DIV2)
324
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But men may say, what is there no pause, is there no Sabboth? I answer, yes when we are dead.
But men may say, what is there no pause, is there no Sabbath? I answer, yes when we Are dead.
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(38) part (DIV2)
325
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1638
Blessed are the dead in the Lord, its they that rest from their labours, heaven is a sufficient reward for all the paines we can any way take here, besides the comforts that wee have here are many, which none knowes but them that injoy them.
Blessed Are the dead in the Lord, its they that rest from their labours, heaven is a sufficient reward for all the pains we can any Way take Here, beside the comforts that we have Here Are many, which none knows but them that enjoy them.
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(38) part (DIV2)
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1639
And God hath promised the continuall assistance of his blessed spirit, that shal incourage us and leade us into all truth,
And God hath promised the continual assistance of his blessed Spirit, that shall encourage us and lead us into all truth,
cc np1 vhz vvn dt j n1 pp-f po31 j-vvn n1, cst vmb vvi pno12 cc vvb pno12 p-acp d n1,
(38) part (DIV2)
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1640
alas what comfort have we of all that we have done, if we continue not,
alas what Comfort have we of all that we have done, if we continue not,
uh q-crq n1 vhb pns12 pp-f d cst pns12 vhb vdn, cs pns12 vvb xx,
(38) part (DIV2)
326
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1641
but sit down and take up our rests here? what good got they that came out of Egypt and died in the wildernesse, it may be even in the border of the land of promise,
but fit down and take up our rests Here? what good god they that Come out of Egypt and died in the Wilderness, it may be even in the border of the land of promise,
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(38) part (DIV2)
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1642
yet never saw it? It will assuredly fall out with us, as it did with them,
yet never saw it? It will assuredly fallen out with us, as it did with them,
av av-x vvd pn31? pn31 vmb av-vvn vvi av p-acp pno12, c-acp pn31 vdd p-acp pno32,
(38) part (DIV2)
326
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1643
if wee harbour any infidelitie in our hearts, we shall be cast out, that we shall never see this good land, the spirituall Canaan.
if we harbour any infidelity in our hearts, we shall be cast out, that we shall never see this good land, the spiritual Canaan.
cs pns12 vvb d n1 p-acp po12 n2, pns12 vmb vbi vvn av, cst pns12 vmb av-x vvi d j n1, dt j np1.
(38) part (DIV2)
326
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1644
In the next place, take we heed of such hinderances, as may make us eyther slacke,
In the next place, take we heed of such hindrances, as may make us either slack,
p-acp dt ord n1, vvb pns12 n1 pp-f d n2, c-acp vmb vvi pno12 d j,
(38) part (DIV2)
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1645
or intermit this race of ours. As first, wee must take heed of idle scruples and temptations:
or intermit this raze of ours. As First, we must take heed of idle scruples and temptations:
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these are no other than as dust cast in the eyes of the runners, and as stones that gaule their feet, interpret them to bee the subtilties of the devill,
these Are no other than as dust cast in the eyes of the runners, and as stones that gaul their feet, interpret them to be the subtleties of the Devil,
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1647
and therefore shake them off, and intend thy dutie thou art about, and pray for wisedome to discerne aright of things;
and Therefore shake them off, and intend thy duty thou art about, and pray for Wisdom to discern aright of things;
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1648
regard not the golden apples of the profits and pleasures of this life, that lye in thy way to divert thy steps,
regard not the golden Apples of the profits and pleasures of this life, that lie in thy Way to divert thy steps,
vvb xx dt j n2 pp-f dt n2 cc n2 pp-f d n1, cst vvb p-acp po21 n1 pc-acp vvi po21 n2,
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1649
and sweepe off evermore the dirt of these worldly cares, which we gather in our race,
and sweep off evermore the dirt of these worldly Cares, which we gather in our raze,
cc vvi a-acp av dt n1 pp-f d j n2, r-crq pns12 vvb p-acp po12 n1,
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1650
and by little and little grow to clog us. In the second place, beware of sinnes against conscience:
and by little and little grow to clog us. In the second place, beware of Sins against conscience:
cc p-acp j cc av-j vvb pc-acp vvi pno12. p-acp dt ord n1, vvb pp-f n2 p-acp n1:
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1651
they take away joy, and make our hearts dead, there are many that seeing diverse of their sinnes before them, concerning which they finde no peace in themselves, are soone out of breath,
they take away joy, and make our hearts dead, there Are many that seeing diverse of their Sins before them, Concerning which they find no peace in themselves, Are soon out of breath,
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1652
and quite out of heart, and so by little and little runne into despaire, and without hope ever to attaine the price.
and quite out of heart, and so by little and little run into despair, and without hope ever to attain the price.
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1653
Thirdly, take we heed of ill and dull companie, that are cold in religion, that cannot away with good religious duties;
Thirdly, take we heed of ill and dull company, that Are cold in Religion, that cannot away with good religious duties;
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for as it is in our ordinary travels good companie makes time and way passe away speedily and with comfort,
for as it is in our ordinary travels good company makes time and Way pass away speedily and with Comfort,
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so is it in this race, good and gracious company by exhortation and example, doe wonderfully incourage us,
so is it in this raze, good and gracious company by exhortation and Exampl, do wonderfully encourage us,
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and ill companie contrarily doe dishearten us, disswade us, and clog us, and draw us backe from every good dutie we take in hand.
and ill company contrarily do dishearten us, dissuade us, and clog us, and draw us back from every good duty we take in hand.
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But many mens conceits are, they need not all this adoe, they are well enough though they be not thus holy, all cannot come to the high pitch of mortification ▪ surely there is hardly any beginning of grace in such, who allow themselves in a dead course,
But many men's conceits Are, they need not all this ado, they Are well enough though they be not thus holy, all cannot come to the high pitch of mortification ▪ surely there is hardly any beginning of grace in such, who allow themselves in a dead course,
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for where the love of God is, it will constraine men to shew their thankfull and loving hearts to him, in walking before the Lord with all their might.
for where the love of God is, it will constrain men to show their thankful and loving hearts to him, in walking before the Lord with all their might.
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In the fourth place, take heed how we suffer our mindes to wander in this race:
In the fourth place, take heed how we suffer our minds to wander in this raze:
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1660
let us not looke at the lookers on;
let us not look At the lookers on;
vvb pno12 xx vvi p-acp dt n2 a-acp;
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1661
the world, and the devill, and wicked men, passe not for their censures, we may assure our selves before we enter this race, we shall have no applause from them, let a slow dull jade come by (like Dogges) they let him passe, none regards,
the world, and the Devil, and wicked men, pass not for their censures, we may assure our selves before we enter this raze, we shall have no applause from them, let a slow dull jade come by (like Dogs) they let him pass, none regards,
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1662
but if another comes by a pace, every man runnes barking, and slandering, and backbiting after him,
but if Another comes by a pace, every man runs barking, and slandering, and backbiting After him,
cc-acp cs n-jn vvz p-acp dt n1, d n1 vvz vvg, cc vvg, cc n1 p-acp pno31,
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1663
and if they can, they will bite too;
and if they can, they will bite too;
cc cs pns32 vmb, pns32 vmb vvi av;
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1664
shall a man care for such as these? no wee must resolve before hand to have the world, the devill,
shall a man care for such as these? no we must resolve before hand to have the world, the Devil,
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1665
and all the enemies he can make to bee against us, let us therefore set our eyes onely on him that has our reward in his hand, that observes us and is ready to crowne us, and let us beg courage and strength from him, and spirituall wisedome ;
and all the enemies he can make to be against us, let us Therefore Set our eyes only on him that has our reward in his hand, that observes us and is ready to crown us, and let us beg courage and strength from him, and spiritual Wisdom;
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(38) part (DIV2)
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1666
how we should performe every action, with what intention or remission of heart and affection,
how we should perform every actium, with what intention or remission of heart and affection,
c-crq pns12 vmd vvi d n1, p-acp r-crq n1 cc n1 pp-f n1 cc n1,
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1667
how to sanctifie his name in the performance of the duties of our callings, how to make every action,
how to sanctify his name in the performance of the duties of our callings, how to make every actium,
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(38) part (DIV2)
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1668
yea our recreations, a furtherance in this our Christian race.
yea our recreations, a furtherance in this our Christian raze.
uh po12 n2, dt n1 p-acp d po12 njp n1.
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1669
Secondly, let us dayly search and trie our hearts and wayes, see how we profit or go back,
Secondly, let us daily search and try our hearts and ways, see how we profit or go back,
ord, vvb pno12 av-j vvi cc vvi po12 n2 cc n2, vvb c-crq pns12 vvb cc vvi av,
(38) part (DIV2)
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1670
how we grow like or unlike Christ:
how we grow like or unlike christ:
c-crq pns12 vvb av-j cc av-j np1:
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1671
particularly, examine we how the pompe of the world seemes to us? whether base and contemptible? if so,
particularly, examine we how the pomp of the world seems to us? whither base and contemptible? if so,
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1672
then the further wee are runne in this Christian race:
then the further we Are run in this Christian raze:
cs dt jc pns12 vbr vvn p-acp d njp n1:
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1673
for as in objects of sight, the further we are from them, the lesse they seeme to us,
for as in objects of sighed, the further we Are from them, the less they seem to us,
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1674
and the nearer we are to them, they appeare the greater; so it is in the object of our mindes:
and the nearer we Are to them, they appear the greater; so it is in the Object of our minds:
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(38) part (DIV2)
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1675
doth heaven appeare full and beautifull to us, its a signe we are neare to it,
does heaven appear full and beautiful to us, its a Signen we Are near to it,
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1676
and wee are come a good way in our race:
and we Are come a good Way in our raze:
cc pns12 vbr vvn dt j n1 p-acp po12 n1:
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1677
but contrarily, if it be mean and of no esteem or account, its farre from us, we are at the most but comming towards it.
but contrarily, if it be mean and of no esteem or account, its Far from us, we Are At the most but coming towards it.
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1678
Secondly, examine what doth take up dayly the powers of our soules and affections:
Secondly, examine what does take up daily the Powers of our Souls and affections:
ord, vvb q-crq vdz vvi a-acp av-j dt n2 pp-f po12 n2 cc n2:
(38) part (DIV2)
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1679
doe wee delight in the best things? and with Marie chuse the better part, which shall not be taken away from us? or contrarily, are our delights here below,
do we delight in the best things? and with Marry choose the better part, which shall not be taken away from us? or contrarily, Are our delights Here below,
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(38) part (DIV2)
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1680
and our rest set up here, then we have our reward here, and the price is not prepared for us,
and our rest Set up Here, then we have our reward Here, and the price is not prepared for us,
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(38) part (DIV2)
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1681
but God will spew us out for our coldnesse:
but God will spew us out for our coldness:
cc-acp np1 vmb vvi pno12 av p-acp po12 n1:
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1682
and therefore, if we finde coldnesse creeping on us, let us take heed of it, it is a dangerous estate, God cannot indure it;
and Therefore, if we find coldness creeping on us, let us take heed of it, it is a dangerous estate, God cannot endure it;
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(38) part (DIV2)
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1683
for while we allow of good things, but shew not intention of spirit in the performance of them, wee do even judge them,
for while we allow of good things, but show not intention of Spirit in the performance of them, we do even judge them,
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(38) part (DIV2)
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1684
and tell the world they be things not worthy of our paines and indeavours:
and tell the world they be things not worthy of our pains and endeavours:
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1685
let us therefore not allow of this coldnesse, though it be in us, b•t strive against it, meditate of such things as may inflame us, and pray against it.
let us Therefore not allow of this coldness, though it be in us, b•t strive against it, meditate of such things as may inflame us, and pray against it.
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(38) part (DIV2)
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1686
VERS. 14. For the price of the high calling of God in Christ Iesus.
VERS. 14. For the price of the high calling of God in christ Iesus.
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1687
I Presse forth. Its a word of vehemencie, signifying to set forth his utmost bent and indeavour, both of the inward man and of the outward and all is to heaven,
I Press forth. Its a word of vehemency, signifying to Set forth his utmost bent and endeavour, both of the inward man and of the outward and all is to heaven,
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1688
so as a Christians ayme is alwayes to Ierusalem, his lookes is that way, his tongue speakes the language thereof, his carriage will tell he seekes another Citie, Heb. 11. But for these words, observe there is first a price.
so as a Christians aim is always to Ierusalem, his looks is that Way, his tongue speaks the language thereof, his carriage will tell he seeks Another city, Hebrew 11. But for these words, observe there is First a price.
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1689
Secondly, its a price of a calling. Thirdly, this calling is high. Fourthly, this calling we have here in part.
Secondly, its a price of a calling. Thirdly, this calling is high. Fourthly, this calling we have Here in part.
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1690
Concerning this word price, its a metaphor taken from the reward of victory, gotten in some exercise.
Concerning this word price, its a metaphor taken from the reward of victory, got in Some exercise.
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1691
God hereby brings heaven downe to us. God hereby brings heaven down to us.
np1 av vvz n1 a-acp p-acp pno12.
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1692
Because wee cannot goe to it, he insinuates into our affections by pleasing things, and teaches faith by sense.
Because we cannot go to it, he insinuates into our affections by pleasing things, and Teaches faith by sense.
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1693
And therefore, we must not rest in these borrowed words, but ever know that the thing that is described, goes beyond the description by any earthly similitude. And Therefore, we must not rest in these borrowed words, but ever know that the thing that is described, Goes beyond the description by any earthly similitude.
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1694
From the thing observe, that God hath reserved a happie estate for such Christians as are elected to runne in this race, that are fitted to it, From the thing observe, that God hath reserved a happy estate for such Christians as Are elected to run in this raze, that Are fitted to it,
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1695
and that are preserved to it.
and that Are preserved to it.
cc d vbr vvn p-acp pn31.
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1696
And this should teach us, to magnifie Gods goodnesse: that whereas by nature, death with his pale horse, And this should teach us, to magnify God's Goodness: that whereas by nature, death with his pale horse,
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1697
and hell should follow us, now the course is altered;
and hell should follow us, now the course is altered;
cc n1 vmd vvi pno12, av dt n1 vbz vvn;
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1698
a holy life in Gods commandements is given to us here, and then glory shall be heaped upon us.
a holy life in God's Commandments is given to us Here, and then glory shall be heaped upon us.
dt j n1 p-acp npg1 n2 vbz vvn p-acp pno12 av, cc av n1 vmb vbi vvn p-acp pno12.
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1699
God hath begotten us to a lively hope, but hath passed by the Angels, and left them without hope of recoverie.
God hath begotten us to a lively hope, but hath passed by the Angels, and left them without hope of recovery.
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1700
Secondly observe, this happie price is to bee given, after running: Secondly observe, this happy price is to be given, After running:
ord vvb, d j n1 vbz pc-acp vbi vvn, p-acp vvg:
(39) part (DIV2)
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1701
God keepes this order, to exercise his graces in us, that we might bee a meanes to gaine others,
God keeps this order, to exercise his graces in us, that we might be a means to gain Others,
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(39) part (DIV2)
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1702
and that wee might value happinesse the more.
and that we might valve happiness the more.
cc cst pns12 vmd vvi n1 dt av-dc.
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1703
If we did not suffer here, we could not taste heaven so sweetly after labour, sleepe and rest is sweet.
If we did not suffer Here, we could not taste heaven so sweetly After labour, sleep and rest is sweet.
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1704
And its fitting that we should be followers of Christ, to fill up the measure of his sufferings;
And its fitting that we should be followers of christ, to fill up the measure of his sufferings;
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(39) part (DIV2)
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1705
hee did first runne, and then was crowned, and this order we must keepe, if we meane ever to be with him.
he did First run, and then was crowned, and this order we must keep, if we mean ever to be with him.
pns31 vdd ord vvi, cc av vbds vvn, cc d n1 pns12 vmb vvi, cs pns12 vvb av pc-acp vbi p-acp pno31.
(39) part (DIV2)
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1706
And let us bee comforted herein, though the race be long and painfull, yet there is an end:
And let us be comforted herein, though the raze be long and painful, yet there is an end:
cc vvb pno12 vbi vvn av, cs dt n1 vbb j cc j, av pc-acp vbz dt n1:
(39) part (DIV2)
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1707
it will not continue for ever, and with the end, there comes a price.
it will not continue for ever, and with the end, there comes a price.
pn31 vmb xx vvi p-acp av, cc p-acp dt n1, a-acp vvz dt n1.
(39) part (DIV2)
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1708
The world runnes in a mase here and there, they have their reward, and their happinesse will end soone,
The world runs in a maze Here and there, they have their reward, and their happiness will end soon,
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(39) part (DIV2)
340
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1709
but a Christians happinesse will never end.
but a Christians happiness will never end.
cc-acp dt njpg2 n1 vmb av-x vvi.
(39) part (DIV2)
340
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1710
In the next place observe, that it is expedient and usefull to have an eye to this price• :
In the next place observe, that it is expedient and useful to have an eye to this price•:
p-acp dt ord n1 vvi, cst pn31 vbz j cc j pc-acp vhi dt n1 p-acp d n1:
(39) part (DIV2)
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1711
it made Paul, and it will make us runne cheerfully, and God tells us of it, to the end wee may fixe the eyes of our mindes upon it, Colos. 3.23. Whatsoever we doe, doe it heartily, as to the Lord, knowing of the Lord we shall receive the reward of the inheritance.
it made Paul, and it will make us run cheerfully, and God tells us of it, to the end we may fix the eyes of our minds upon it, Colos 3.23. Whatsoever we do, do it heartily, as to the Lord, knowing of the Lord we shall receive the reward of the inheritance.
pn31 vvd np1, cc pn31 vmb vvi pno12 vvi av-j, cc np1 vvz pno12 pp-f pn31, p-acp dt n1 pns12 vmb vvi dt n2 pp-f po12 n2 p-acp pn31, np1 crd. r-crq pns12 vdb, vdb pn31 av-j, c-acp p-acp dt n1, vvg pp-f dt n1 pns12 vmb vvi dt n1 pp-f dt n1.
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But some may say, if it bee an inheritance to us, how is it then propounded as a price to us ?
But Some may say, if it be an inheritance to us, how is it then propounded as a price to us?
p-acp d vmb vvi, cs pn31 vbb dt n1 p-acp pno12, q-crq vbz pn31 av vvn p-acp dt n1 p-acp pno12?
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1713
I answer, its both a reward, and an inheritance, its an inheritance because its given to adopted sonnes, its a reward after labour, not for labour;
I answer, its both a reward, and an inheritance, its an inheritance Because its given to adopted Sons, its a reward After labour, not for labour;
pns11 vvb, po31 d dt n1, cc dt n1, pn31|vbz dt n1 c-acp pn31|vbz vvn p-acp j-vvn n2, pn31|vbz dt n1 p-acp vvb, xx p-acp vvb;
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1714
so as running is the way to a crown, not the cause of it.
so as running is the Way to a crown, not the cause of it.
av c-acp vvg vbz dt n1 p-acp dt n1, xx dt n1 pp-f pn31.
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1715
But the Papists say, we have it by faith, why then is it a price or reward? why or how can it be a price or reward, But the Papists say, we have it by faith, why then is it a price or reward? why or how can it be a price or reward,
p-acp dt njp2 vvb, pns12 vhb pn31 p-acp n1, uh-crq av vbz pn31 dt n1 cc n1? q-crq cc q-crq vmb pn31 vbi dt n1 cc n1,
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1716
and yet ours by beleefe?
and yet ours by belief?
cc av png12 p-acp n1?
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1717
I answer, incouragement and this price are not given to workes, as workes, but as workes by faith, I answer, encouragement and this price Are not given to works, as works, but as works by faith,
pns11 vvb, n1 cc d n1 vbr xx vvn p-acp n2, c-acp n2, cc-acp c-acp n2 p-acp n1,
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1718
for by it wee runne and overcome all trials and troubles: reward is due to perseverance, but perseverance cannot bee without faith.
for by it we run and overcome all trials and Troubles: reward is due to perseverance, but perseverance cannot be without faith.
c-acp p-acp pn31 pns12 vvi cc vvn d n2 cc n2: n1 vbz j-jn p-acp n1, cc-acp n1 vmbx vbi p-acp n1.
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1719
But for the matter in hand; I say its expedient to looke to the price;
But for the matter in hand; I say its expedient to look to the price;
cc-acp p-acp dt n1 p-acp n1; pns11 vvb pn31|vbz j pc-acp vvi p-acp dt n1;
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1720
that we be not carried away with temptations on the right hand, or on the left,
that we be not carried away with temptations on the right hand, or on the left,
cst pns12 vbb xx vvn av p-acp n2 p-acp dt j-jn n1, cc p-acp dt j,
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1721
and therefore let us not looke on them.
and Therefore let us not look on them.
cc av vvb pno12 xx vvi p-acp pno32.
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1722
Moses eye was so fixed on this price, as he set light by all the pleasures of this life;Moses eye was so fixed on this price, as he Set Light by all the pleasures of this life;
np1 n1 vbds av vvn p-acp d n1, c-acp pns31 vvd n1 p-acp d dt n2 pp-f d n1;
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1723
the eye of faith in a Christian, is stronger than that of sense, yet let us take these cautions.
the eye of faith in a Christian, is Stronger than that of sense, yet let us take these cautions.
dt n1 pp-f n1 p-acp dt njp, vbz jc cs d pp-f n1, av vvb pno12 vvi d n2.
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1724
First, that we know ourselves sonnes, and that wee come to this price by inheritance.
First, that we know ourselves Sons, and that we come to this price by inheritance.
ord, cst pns12 vvb px12 n2, cc cst pns12 vvb p-acp d n1 p-acp n1.
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1725
And secondly, that we love not God so much for his goodnesse to us, as for that goodnesse which is in him:
And secondly, that we love not God so much for his Goodness to us, as for that Goodness which is in him:
cc ord, cst pns12 vvb xx np1 av av-d c-acp po31 n1 p-acp pno12, c-acp p-acp d n1 r-crq vbz p-acp pno31:
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1726
for a Christian aymes first at Gods glorie, then at his owne good;
for a Christian aims First At God's glory, then At his own good;
c-acp dt njp vvz ord p-acp npg1 n1, av p-acp po31 d j;
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1727
and so hee loves God for being goodnesse it selfe, then for being good to him.
and so he loves God for being Goodness it self, then for being good to him.
cc av pns31 vvz np1 p-acp vbg n1 pn31 n1, av p-acp vbg j p-acp pno31.
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1728
And yet a Christian in order, comes first to see Gods goodnesse to him, and therefore loves him,
And yet a Christian in order, comes First to see God's Goodness to him, and Therefore loves him,
cc av dt njp p-acp n1, vvz ord pc-acp vvi npg1 n1 p-acp pno31, cc av vvz pno31,
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1729
and then he arises higher to the love of God, even for that he is goodnesse,
and then he arises higher to the love of God, even for that he is Goodness,
cc av pns31 vvz jc p-acp dt n1 pp-f np1, av p-acp cst pns31 vbz n1,
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1730
and thenceforth admires and adores his fulnesse, for else to love God because God loves us, is mercenarie.
and thenceforth admires and adores his fullness, for Else to love God Because God loves us, is mercenary.
cc av vvz cc vvz po31 n1, c-acp av pc-acp vvi np1 p-acp np1 vvz pno12, vbz j-jn.
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1731
Wee are therefore to thinke of this happie estate: we Are Therefore to think of this happy estate:
pns12 vbr av pc-acp vvi pp-f d j n1:
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1732
and as children, though at the first wee know not what belongs to inheritances and rewards, and as children, though At the First we know not what belongs to inheritances and rewards,
cc p-acp n2, cs p-acp dt ord pns12 vvb xx r-crq vvz p-acp n2 cc n2,
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1733
yet the elder wee grow in Christianitie, the more let us search into these things, and see what is laid up for us.
yet the elder we grow in Christianity, the more let us search into these things, and see what is laid up for us.
av dt jc-jn pns12 vvb p-acp np1, dt av-dc vvb pno12 vvi p-acp d n2, cc vvb r-crq vbz vvn a-acp p-acp pno12.
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1734
It is an unvaluable price that will free us from all evill, of companie of enemies, of Sathans anoyances, of hinderances, of sinne, from all occasions without us,
It is an unvaluable price that will free us from all evil, of company of enemies, of Satan's annoyances, of hindrances, of sin, from all occasions without us,
pn31 vbz dt j n1 cst vmb vvi pno12 p-acp d n-jn, pp-f n1 pp-f n2, pp-f npg1 n2, pp-f n2, pp-f n1, p-acp d n2 p-acp pno12,
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1735
and inclinations within us, from sicknesse of body and troubles of minde: its a Saboth after sixe dayes worke.
and inclinations within us, from sickness of body and Troubles of mind: its a Sabbath After sixe days work.
cc n2 p-acp pno12, p-acp n1 pp-f n1 cc n2 pp-f n1: pn31|vbz dt np1 p-acp crd ng2 n1.
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1736
It is beyond all earthly crownes, the runners have envie not one another, nay they helpe and further one another,
It is beyond all earthly crowns, the runners have envy not one Another, nay they help and further one Another,
pn31 vbz p-acp d j n2, dt n2 vhb vvi xx pi j-jn, uh-x pns32 vvb cc av-jc crd j-jn,
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1737
and are glad of one anothers forwardnesse:
and Are glad of one another's forwardness:
cc vbr j pp-f crd j-jn n1:
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1738
all are heires, all happie, all shall be crowned, and with an incorruptible crowne, an inheritance that fadeth not, but is undefiled;
all Are Heirs, all happy, all shall be crowned, and with an incorruptible crown, an inheritance that fades not, but is undefiled;
d vbr n2, d j, d vmb vbi vvn, cc p-acp dt j n1, dt n1 cst vvz xx, cc-acp vbz j;
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1739
and such an one as is kept for us, 1 Pet. 1.4. Its not like the crownes of leaves that soone fade;
and such an one as is kept for us, 1 Pet. 1.4. Its not like the crowns of leaves that soon fade;
cc d dt pi a-acp vbz vvn p-acp pno12, crd np1 crd. pn31|vbz xx av-j dt n2 pp-f n2 cst av vvi;
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1740
no, we shall ever bee in the presence of the sonne of Righteousnesse, where we shall have a continuall spring.
no, we shall ever be in the presence of the son of Righteousness, where we shall have a continual spring.
uh-dx, pns12 vmb av vbi p-acp dt n1 pp-f dt n1 pp-f n1, c-crq pns12 vmb vhi dt j n1.
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1741
But to proceed in the next place, this is a price of calling, we must be called to it:
But to proceed in the next place, this is a price of calling, we must be called to it:
p-acp pc-acp vvi p-acp dt ord n1, d vbz dt n1 pp-f vvg, pns12 vmb vbi vvn p-acp pn31:
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1742
who can take a calling on him, unlesse God calles him? and who can be inabled but those that hee inables? This calling of his, is the beginning of his golden chaine of salvation, hee calles us from a cursed estate, to a happy communion;
who can take a calling on him, unless God calls him? and who can be enabled but those that he inables? This calling of his, is the beginning of his golden chain of salvation, he calls us from a cursed estate, to a happy communion;
r-crq vmb vvi dt n-vvg p-acp pno31, cs np1 vvz pno31? cc q-crq vmb vbi vvn p-acp d cst pns31 vvz? np1 vvg pp-f png31, vbz dt n1 pp-f po31 j n1 pp-f n1, pns31 vvz pno12 p-acp dt j-vvn n1, p-acp dt j n1;
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1743
from death and bondage under the devill, to be Kings and Princes.
from death and bondage under the Devil, to be Kings and Princes.
p-acp n1 cc n1 p-acp dt n1, pc-acp vbi n2 cc n2.
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1744
And this is done by outward meanes, and inward worke of the spirit, this calling is a powerfull calling, inabling them to come that are called.
And this is done by outward means, and inward work of the Spirit, this calling is a powerful calling, enabling them to come that Are called.
cc d vbz vdn p-acp j vvz, cc j n1 pp-f dt n1, d vvg vbz dt j n-vvg, vvg pno32 pc-acp vvi cst vbr vvn.
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1745
And hereby we may try, whether wee have any title to heaven or not;
And hereby we may try, whither we have any title to heaven or not;
cc av pns12 vmb vvi, cs pns12 vhb d n1 p-acp n1 cc xx;
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1746
For first, if wee be effectually called, it supposeth we are chosen, called and singled out from others of the world: For First, if we be effectually called, it Supposeth we Are chosen, called and singled out from Others of the world:
p-acp ord, cs pns12 vbb av-j vvn, pn31 vvz pns12 vbr vvn, vvn cc vvn av p-acp n2-jn pp-f dt n1:
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1747
and therefore all swearers, and those that are given to drunkennesse and profanenesse, they are not called nor singled, they remaine as they were,
and Therefore all swearers, and those that Are given to Drunkenness and profaneness, they Are not called nor singled, they remain as they were,
cc av d n2, cc d cst vbr vvn p-acp n1 cc n1, pns32 vbr xx vvn ccx vvn, pns32 vvb c-acp pns32 vbdr,
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1748
for this singling out, is the first part of the execution of Gods decree of election.
for this singling out, is the First part of the execution of God's Decree of election.
p-acp d vvg av, vbz dt ord n1 pp-f dt n1 pp-f npg1 n1 pp-f n1.
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1749
And whom God calles, he qualifies, Princes they may call men to places, but they cannot qualifie them.
And whom God calls, he Qualifies, Princes they may call men to places, but they cannot qualify them.
cc r-crq np1 vvz, pns31 vvz, n2 pns32 vmb vvi n2 p-acp n2, cc-acp pns32 vmbx vvi pno32.
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1750
But God when he calles Saul to be a King, hee gives him a Kings heart,
But God when he calls Saul to be a King, he gives him a Kings heart,
p-acp np1 c-crq pns31 vvz np1 pc-acp vbi dt n1, pns31 vvz pno31 dt ng1 n1,
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1751
so if we be called to this heavenly kingdome, we shall have holy and Kingly hearts and mindes given us.
so if we be called to this heavenly Kingdom, we shall have holy and Kingly hearts and minds given us.
av cs pns12 vbb vvn p-acp d j n1, pns12 vmb vhi j cc j n2 cc n2 vvn pno12.
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1752
Secondly, mens tongues will shew what calling they are of, in their discourse. A Christian will remember he is a Christian, and will walke worthy of his calling, Secondly, men's tongues will show what calling they Are of, in their discourse. A Christian will Remember he is a Christian, and will walk worthy of his calling,
ord, ng2 n2 vmb vvi r-crq n1 pns32 vbr pp-f, p-acp po32 n1. dt njp vmb vvi pns31 vbz dt njp, cc vmb vvi j pp-f po31 n-vvg,
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1753
and with Nehemiah hee will reason, shall such a man as I doe thus? speake thus? thinke such vile sinfull thoughts? and those that are not of this carriage, shew no great religion in them.
and with Nehemiah he will reason, shall such a man as I do thus? speak thus? think such vile sinful thoughts? and those that Are not of this carriage, show no great Religion in them.
cc p-acp np1 pns31 vmb vvi, vmb d dt n1 c-acp pns11 vdb av? vvb av? vvb d j j n2? cc d cst vbr xx pp-f d n1, vvb dx j n1 p-acp pno32.
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1754
And just it is with God, to give such over to a great measure in sinne.
And just it is with God, to give such over to a great measure in sin.
cc av pn31 vbz p-acp np1, pc-acp vvi d a-acp p-acp dt j n1 p-acp n1.
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1755
Thirdly, this calling is to glorie ; Thirdly, this calling is to glory;
ord, d n-vvg vbz pc-acp vvi;
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1756
and therefore he that is called, he will thinke of heaven, and magnifie and admire Gods goodnesse to him, what thing is man Lord, that thou shouldst bee mindfull of him? and therefore those that admire the pompe and glory of this world, its a signe their calling is worldly,
and Therefore he that is called, he will think of heaven, and magnify and admire God's Goodness to him, what thing is man Lord, that thou Shouldst be mindful of him? and Therefore those that admire the pomp and glory of this world, its a Signen their calling is worldly,
cc av pns31 cst vbz vvn, pns31 vmb vvi pp-f n1, cc vvi cc vvi npg1 n1 p-acp pno31, r-crq n1 vbz n1 n1, cst pns21 vmd2 vbi j pp-f pno31? cc av d cst vvb dt n1 cc n1 pp-f d n1, pn31|vbz dt n1 po32 n1 vbz j,
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1757
and that they are called by the world. Fourthly;
and that they Are called by the world. Fourthly;
cc cst pns32 vbr vvn p-acp dt n1. ord;
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1758
if a man be called by God, hee shall finde a spirituall answering within himselfe to Gods call. if a man be called by God, he shall find a spiritual answering within himself to God's call.
cs dt n1 vbi vvn p-acp np1, pns31 vmb vvi dt j vvg p-acp px31 p-acp n2 vvb.
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1759
If God say, thou art my sonne, the heart answereth, thou art my God. Behold I come quickly, (saith Christ) even so come Lord Iesus, saith the Christian heart.
If God say, thou art my son, the heart Answers, thou art my God. Behold I come quickly, (Says christ) even so come Lord Iesus, Says the Christian heart.
cs np1 vvb, pns21 vb2r po11 n1, dt n1 vvz, pns21 vb2r po11 np1. vvb pns11 vvb av-j, (vvz np1) av av vvn n1 np1, vvz dt njp n1.
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1760
And therefore a rebellious disposition, shewes that Gods spirit is not there. Thirdly, this calling of ours is a high calling: its from heaven, to heaven;
And Therefore a rebellious disposition, shows that God's Spirit is not there. Thirdly, this calling of ours is a high calling: its from heaven, to heaven;
cc av dt j n1, vvz cst ng1 n1 vbz xx a-acp. ord, d n-vvg pp-f png12 vbz dt j n-vvg: vbz p-acp n1, p-acp n1;
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1761
its from a heavenly spirit, by spirituall meanes to Christ in heaven, to Saints, to spirituall imployments and priviledges.
its from a heavenly Spirit, by spiritual means to christ in heaven, to Saints, to spiritual employments and privileges.
pn31|vbz p-acp dt j n1, p-acp j n2 p-acp np1 p-acp n1, p-acp n2, p-acp j n2 cc n2.
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1762
Hence therefore wee may learne who are the greatest men:
Hence Therefore we may Learn who Are the greatest men:
av av pns12 vmb vvi r-crq vbr dt js n2:
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1763
sensuall men thinke those in outward place the greatest men of all other ▪ alas they are nothing to a Prince of heaven, hee is a spouse to Christ, shall judge all the world, and triumph over Sathan.
sensual men think those in outward place the greatest men of all other ▪ alas they Are nothing to a Prince of heaven, he is a spouse to christ, shall judge all the world, and triumph over Sathan.
j n2 vvb d p-acp j n1 dt js n2 pp-f d n-jn ▪ uh pns32 vbr pix p-acp dt n1 pp-f n1, pns31 vbz dt n1 p-acp np1, vmb vvi d dt n1, cc vvi p-acp np1.
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1764
All other callings end in the dust with our bodies ;All other callings end in the dust with our bodies;
d j-jn n2 vvb p-acp dt n1 p-acp po12 n2;
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1765
Kings shall rise as Pesants, and it may bee in a worse estate than many of the meanest, there is no difference in death.
Kings shall rise as Peasants, and it may be in a Worse estate than many of the Meanest, there is no difference in death.
n2 vmb vvi p-acp n2, cc pn31 vmb vbi p-acp dt jc n1 cs d pp-f dt js, pc-acp vbz dx n1 p-acp n1.
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1766
All other callings are by men, from men, to men, to earthly purposes;
All other callings Are by men, from men, to men, to earthly Purposes;
av-d j-jn n2 vbr p-acp n2, p-acp n2, p-acp n2, p-acp j n2;
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1767
let us make therefore a difference, and know whence our calling is, that we may be thankfull,
let us make Therefore a difference, and know whence our calling is, that we may be thankful,
vvb pno12 vvi av dt n1, cc vvb c-crq po12 vvg vbz, cst pns12 vmb vbi j,
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1768
and whether it is, that we may be joyfull. and whither it is, that we may be joyful.
cc cs pn31 vbz, cst pns12 vmb vbi j.
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1769
We may also in the next place hence gather, who are of the highest spirits? its a Christian and onely he, he overlookes all these base things, his way, his minde, is ever upwards, We may also in the next place hence gather, who Are of the highest spirits? its a Christian and only he, he overlooks all these base things, his Way, his mind, is ever upward,
pns12 vmb av p-acp dt ord n1 av vvi, r-crq vbr pp-f dt js n2? vbz dt njp cc av-j pns31, pns31 vvz d d j n2, po31 n1, po31 n1, vbz av av-j,
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1770
and with Paul, he thinkes •ll drosse and dung that is here.
and with Paul, he thinks •ll dross and dung that is Here.
cc p-acp np1, pns31 vvz j n1 cc n1 cst vbz av.
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1771
It is the disposition of the world to minde high matters, here in religion are the true aspiring thoughts;
It is the disposition of the world to mind high matters, Here in Religion Are the true aspiring thoughts;
pn31 vbz dt n1 pp-f dt n1 pc-acp vvi j n2, av p-acp n1 vbr dt j j-vvg n2;
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1772
as if men will be covetous of honour, here's the right honour and these are the honourable persons.
as if men will be covetous of honour, here's the right honour and these Are the honourable Persons.
c-acp cs n2 vmb vbi j pp-f n1, av|vbz dt j-jn n1 cc d vbr dt j n2.
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1773
Who honour me, I will honour, (saith God) onely a Christian is partaker of his desire, other men desire high matters, God knowes to what end,Who honour me, I will honour, (Says God) only a Christian is partaker of his desire, other men desire high matters, God knows to what end,
q-crq vvb pno11, pns11 vmb vvi, (vvz np1) av-j dt njp vbz n1 pp-f po31 n1, j-jn n2 vvb j n2, np1 vvz p-acp r-crq n1,
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1774
but they leave them in the dust; but when a Christian dyes, hee is then partaker of his desires in fulnesse.
but they leave them in the dust; but when a Christian dies, he is then partaker of his Desires in fullness.
cc-acp pns32 vvb pno32 p-acp dt n1; cc-acp c-crq dt njp vvz, pns31 vbz av n1 pp-f po31 n2 p-acp n1.
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1775
But it will be questioned, does a Christian ever know he is called?. But it will be questioned, does a Christian ever know he is called?.
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1776
I answer, sometimes a Christian staggers a little, either being not an experienced Christian, or through sight of corruptions and temptations: I answer, sometime a Christian staggers a little, either being not an experienced Christian, or through sighed of corruptions and temptations:
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1777
but setting these aside, a Christian knowes his calling, and will live by his rules, for it is not onely a calling, but it workes a dis•position;
but setting these aside, a Christian knows his calling, and will live by his rules, for it is not only a calling, but it works a dis•position;
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1778
and therefore if we finde it not, attend we on the meanes of the Gospell, which is called the Kingdome of heaven,
and Therefore if we find it not, attend we on the means of the Gospel, which is called the Kingdom of heaven,
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1779
and it will bring us into a good estate, and shew us our estate also, which being once made knowne to us, wee may assure our selves it will remaine with us for ever, which also may bee gathered from this, that its a high calling,
and it will bring us into a good estate, and show us our estate also, which being once made known to us, we may assure our selves it will remain with us for ever, which also may be gathered from this, that its a high calling,
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1780
for nothing can breake any one linke of that chaine made by God, and demonstrated in the 8. of the Rom.
for nothing can break any one link of that chain made by God, and demonstrated in the 8. of the Rom.
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1781
But to proceed, this is the calling of God ▪ for by nature we are dead,
But to proceed, this is the calling of God ▪ for by nature we Are dead,
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1782
and it can bee none but God that revives the dead;
and it can be none but God that revives the dead;
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1783
God together with the voice of his Ministers, sends his quickening spirit, giving eares to heare, and understandings to understand.
God together with the voice of his Ministers, sends his quickening Spirit, giving ears to hear, and understandings to understand.
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1784
Againe, wee are not onely dead, but in thraldome under the devill:
Again, we Are not only dead, but in thraldom under the Devil:
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1785
it must needs bee one that is stronger than this strong man, that must dispossesse us of him.
it must needs be one that is Stronger than this strong man, that must dispossess us of him.
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1786
This calling is Gods calling in Christ, and that is first as our head:
This calling is God's calling in christ, and that is First as our head:
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1787
God lookes on us as we are in him, and he elects us as in Chri•t.
God looks on us as we Are in him, and he elects us as in Chri•t.
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1788
For from eternitie he appointed so many to be members of Christ, as he meant to save:
For from eternity he appointed so many to be members of christ, as he meant to save:
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1789
we are called, and justified in Christ, he must be ours, before his obedience be ours:
we Are called, and justified in christ, he must be ours, before his Obedience be ours:
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1790
we are sanctified in Christ, we mu•• be in him as branches in the vine, partaking in the quickning sap and juyce of his grace,
we Are sanctified in christ, we mu•• be in him as branches in the vine, partaking in the quickening sap and juice of his grace,
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1791
and when we are glorified, we must be glorified as being of his members. Then wee are called by Christ, who is the Authour of this holy calling:
and when we Are glorified, we must be glorified as being of his members. Then we Are called by christ, who is the Author of this holy calling:
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1792
and lastly, we are called through Christ as our mediatour;
and lastly, we Are called through christ as our Mediator;
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1793
and thus chiefly is it meant here, not through workes, as the Papists will have it:
and thus chiefly is it meant Here, not through works, as the Papists will have it:
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1794
no, Christ is the author and finisher of our faith, in him are we crown•d, as the body i• said to bee crowned when the head is;
no, christ is the author and finisher of our faith, in him Are we crown•d, as the body i• said to be crowned when the head is;
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1795
let us therefore che•ish this communion with Christ, by all meanes, for thereby wee shall communicate with him of his fulnesse.
let us Therefore che•ish this communion with christ, by all means, for thereby we shall communicate with him of his fullness.
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1796
VERS. 15. Let us therefore, as many as bee perfect, bee thus minded. ST. Paul hee proceeds to others;
VERS. 15. Let us Therefore, as many as be perfect, be thus minded. SAINT. Paul he proceeds to Others;
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1797
If any of you be perfect as I am, bee you also thus minded as I am;
If any of you be perfect as I am, be you also thus minded as I am;
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1798
perfection in this place, is not meant of that perfection wee shall have hereafter, or should have now, or legall perfection;
perfection in this place, is not meant of that perfection we shall have hereafter, or should have now, or Legal perfection;
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1799
but he is said to bee perfect, that is in his growing estate, increasing more in grace, righteousnesse,
but he is said to be perfect, that is in his growing estate, increasing more in grace, righteousness,
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1800
and sinceritie, or it may bee meant of perfection in regard of degrees comparatively, whereby one out-goes another that is but a novice in Religion:
and sincerity, or it may be meant of perfection in regard of Degrees comparatively, whereby one outgoes Another that is but a novice in Religion:
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1801
such are those that can rule their affections, and can live in a setled course of holinesse, called in Heb. 5.14. men of full age:
such Are those that can Rule their affections, and can live in a settled course of holiness, called in Hebrew 5.14. men of full age:
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1802
for there are children in Religion, new entered into Christsschoole, then those that are come to full age,
for there Are children in Religion, new entered into Christsschoole, then those that Are come to full age,
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1803
surely are exercised to discern good and evill, and then those that are come to their full pitch in heaven;
surely Are exercised to discern good and evil, and then those that Are come to their full pitch in heaven;
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1804
betweene whom and the former, there is no more comparison, than is betweene the Sunne and a starre for light,
between whom and the former, there is no more comparison, than is between the Sun and a star for Light,
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1805
so as in regard of the Saints in heaven, the best here are imperfect, yet in regard of the beginners, they may be said to be perfect:
so as in regard of the Saints in heaven, the best Here Are imperfect, yet in regard of the beginners, they may be said to be perfect:
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1806
however, wee may safely gather this. That in Christianitie there are degrees of holinesse: divers grounds, some bring 30. fold, some 60.
however, we may safely gather this. That in Christianity there Are Degrees of holiness: diverse grounds, Some bring 30. fold, Some 60.
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1807
Let this comfort those, that discomfort themselves in regard of their imperfections, grace must be at the first as a grain of mustard seed,
Let this Comfort those, that discomfort themselves in regard of their imperfections, grace must be At the First as a grain of mustard seed,
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1808
and therfore let such with patience attend the meanes, and trust God for the issue. Secondly, we may observe, that there is a kinde of perfection attainable in this life:
and Therefore let such with patience attend the means, and trust God for the issue. Secondly, we may observe, that there is a kind of perfection attainable in this life:
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1809
which we ought to strive to, the reason is, that in all things God hath ordained a set pitch, beyond which they cannot come,
which we ought to strive to, the reason is, that in all things God hath ordained a Set pitch, beyond which they cannot come,
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1810
and to which they all tend;
and to which they all tend;
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1811
and as its in nature, so in grace, though he hath appointed to every one his severall portion and measure of grace here,
and as its in nature, so in grace, though he hath appointed to every one his several portion and measure of grace Here,
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1812
yet a pitch he also hath set to all, which wee are to ayme at, to grow better still, though in this life we cannot attain to it,
yet a pitch he also hath Set to all, which we Are to aim At, to grow better still, though in this life we cannot attain to it,
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1813
and the reason is because we know not how God wil exercise us: he doth exercise all his children, but some with greater trials than others;
and the reason is Because we know not how God will exercise us: he does exercise all his children, but Some with greater trials than Others;
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1814
besides wee have a perfect God, and a perfect word, that is able to make the man of God perfect to every good worke:
beside we have a perfect God, and a perfect word, that is able to make the man of God perfect to every good work:
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1815
and these are not given to us for nought, and therefore its a shame for a Christian to sit down at any degree, upon pretence of imperfection:
and these Are not given to us for nought, and Therefore its a shame for a Christian to fit down At any degree, upon pretence of imperfection:
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1816
we see plants in nature desire growth, that they may be able to stand in, and withstand storms.
we see plants in nature desire growth, that they may be able to stand in, and withstand storms.
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1817
And where this spirituall nature is, and this new creature, there will bee indeavour to increase in strength, to undergoe and overcome all temptations and hinderances whatsoever
And where this spiritual nature is, and this new creature, there will be endeavour to increase in strength, to undergo and overcome all temptations and hindrances whatsoever
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1818
And to know whether wee have this perfection or not. There will ever be a base esteeme of these outward earthly priviledges and honours:
And to know whither we have this perfection or not. There will ever be a base esteem of these outward earthly privileges and honours:
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1819
nay of the good indowments of our mindes, counting them losse in comparison of Christ, and this will worke a sure setled hope in Christ evermore.
nay of the good endowments of our minds, counting them loss in comparison of christ, and this will work a sure settled hope in christ evermore.
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1820
Againe, there will be a perfection of holinesse a neglect of things passed, and an earnest indeavouring to things before, to presse to the price. Again, there will be a perfection of holiness a neglect of things passed, and an earnest endeavouring to things before, to press to the price.
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1821
Thirdly, a perfect Christian desires the comming of Christ : Thirdly, a perfect Christian Desires the coming of christ:
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1822
but the weake one ever cries, let me O Lord recover my selfe before I goe from hence, hee has not that assurance of his good estate, that a well growne Christian hath.
but the weak one ever cries, let me Oh Lord recover my self before I go from hence, he has not that assurance of his good estate, that a well grown Christian hath.
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1823
Fourthly, a perfect Christian hath sweet communion with Christ, and can goe to God with boldnesse, without feare of judgement, Fourthly, a perfect Christian hath sweet communion with christ, and can go to God with boldness, without Fear of judgement,
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1824
or terrour of his presence, where as the weakest are driven to God by feare, others by hope, this man comes to God, being moved by a sweet disposition of love.
or terror of his presence, where as the Weakest Are driven to God by Fear, Others by hope, this man comes to God, being moved by a sweet disposition of love.
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1825
Fifthly, a strong Christian is not moved with any change, either of prosperitie or adversitie: Fifthly, a strong Christian is not moved with any change, either of Prosperity or adversity:
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1826
weake braines are soon overturned with strong waters, so weake Christians are soone drunken with prosperitie.
weak brains Are soon overturned with strong waters, so weak Christians Are soon drunken with Prosperity.
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1827
But a strong Christian in any prosperitie, is pliable and fit for any thing:
But a strong Christian in any Prosperity, is pliable and fit for any thing:
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1828
David in the middest of all his royalty, saw a greater blessednesse than honour, and riches;David in the midst of all his royalty, saw a greater blessedness than honour, and riches;
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1829
Blessed is the man to whom the Lord imputeth not sin, and in whose lippes is no guile.
Blessed is the man to whom the Lord imputeth not since, and in whose lips is no guile.
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1830
Psal. 32. In adversitie also, a sound Christian will not shrink, knowing God cānot be changed,Psalm 32. In adversity also, a found Christian will not shrink, knowing God cannot be changed,
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1831
though his estate may alter, and therefore he can want, as well as abound; growing strong in patience as in other Christian graces.
though his estate may altar, and Therefore he can want, as well as abound; growing strong in patience as in other Christian graces.
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1832
But it is contrary with the weake Christian, for every crosse strikes at his heart,
But it is contrary with the weak Christian, for every cross strikes At his heart,
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1833
and at the foundation of his faith, making him presently doubt of Gods love and favour to him.
and At the Foundation of his faith, making him presently doubt of God's love and favour to him.
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1834
Sixthly, A growne Christian he is experienced to finde out Sathans devises and plots:
Sixthly, A grown Christian he is experienced to find out Satan's devises and plots:
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1835
and can put a difference betweene the motions of the flesh and the spirit, and therefore knowes what corruption to weaken, and what grace to strengthen;
and can put a difference between the motions of the Flesh and the Spirit, and Therefore knows what corruption to weaken, and what grace to strengthen;
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1836
when as new beginners, for want of practice and experience, sees not these things, and therefore ere hee is aware, runnes into many offences, and lookes for no remedie.
when as new beginners, for want of practice and experience, sees not these things, and Therefore ere he is aware, runs into many offences, and looks for no remedy.
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1837
Seventhly, A well grounded Christian can withstand the bitter blasts and oppositions of this world:
Seventhly, A well grounded Christian can withstand the bitter blasts and oppositions of this world:
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1838
nothing could move Paul nor separate him from the love of God, but a weake Christian either is blowne away,
nothing could move Paul nor separate him from the love of God, but a weak Christian either is blown away,
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Page 159
1839
or at the least shaken, with every blast; as it is in yong trees newly planted.
or At the least shaken, with every blast; as it is in young trees newly planted.
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Page 159
1840
Eightly, A grounded Christian beares with the infirmities he sees in others he pities them, and helpes them if he can;
Eighth, A grounded Christian bears with the infirmities he sees in Others he pities them, and helps them if he can;
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Page 160
1841
but judges not of them as those that are weake, who for the most part are captious;
but judges not of them as those that Are weak, who for the most part Are captious;
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Page 160
1842
you that are spirituall must restore (saith the Apostle) those that are weake with the spirit of meeknesse. Gal. 6.1.you that Are spiritual must restore (Says the Apostle) those that Are weak with the Spirit of meekness. Gal. 6.1.
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373
Page 160
1843
So as it is the weake ones that are scandalized, and as they are soone offended,
So as it is the weak ones that Are scandalized, and as they Are soon offended,
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Page 160
1844
so doe they soone give occasion of offence to others, by their ill example;
so do they soon give occasion of offence to Others, by their ill Exampl;
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Page 160
1845
but the growne Christian indeavours to live free from offence, in the least things hee is watchfull against Satans wiles.
but the grown Christian endeavours to live free from offence, in the least things he is watchful against Satan wiles.
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373
Page 160
1846
Ninthly, a perfect man doth most of all others see into his particular wants, and lookes hence after a further degree of grace: Ninthly, a perfect man does most of all Others see into his particular Wants, and looks hence After a further degree of grace:
ord, dt j n1 vdz av-ds pp-f d n2-jn vvb p-acp po31 j n2, cc vvz av p-acp dt jc n1 pp-f n1:
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Page 160
1847
and therefore the Apostle bids such as are perfect, to forget things past, not to looke on those that are behinde,
and Therefore the Apostle bids such as Are perfect, to forget things past, not to look on those that Are behind,
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Page 160
1848
but to see what is yet before, to bee attained unto, and to presse forward thereunto.
but to see what is yet before, to be attained unto, and to press forward thereunto.
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Page 160
1849
Tenthly, A strong Christian is of abilitie and indeavour, still to beget other Christians: Tenthly, A strong Christian is of ability and endeavour, still to beget other Christians:
ord, dt j np1 vbz pp-f n1 cc n1, av pc-acp vvi j-jn np1:
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Page 160
1850
Its the propertie of a growne creature, to beget its like, a weake Christian hath enough to doe to looke to himselfe;
Its the property of a grown creature, to beget its like, a weak Christian hath enough to do to look to himself;
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Page 160
1851
there may be many more signes named, but these will suffice. Lets come to the meanes whereby we may grow to this strength and perfection.
there may be many more Signs nam, but these will suffice. Lets come to the means whereby we may grow to this strength and perfection.
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Page 160
1852
And first of all, we must know there must bee an order ; And First of all, we must know there must be an order;
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Page 160
1853
we are to grow in fundamentall graces in the first place, for we water not the leaves but the root of our plants,
we Are to grow in fundamental graces in the First place, for we water not the leaves but the root of our plants,
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Page 161
1854
and the graces that are the foundation of all workes being gotten, and diligently cherished, the workes, which are but as leaves, will soone put forth.
and the graces that Are the Foundation of all works being got, and diligently cherished, the works, which Are but as leaves, will soon put forth.
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Page 161
1855
The maine fundamentall grace of all is faith: which we are principally to looke after. First, in getting assurance of our salvation;The main fundamental grace of all is faith: which we Are principally to look After. First, in getting assurance of our salvation;
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Page 161
1856
to this end walke holily, for many live in sinnes against conscience, and so can have no assurance of the pardon of their sinnes,
to this end walk holily, for many live in Sins against conscience, and so can have no assurance of the pardon of their Sins,
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Page 161
1857
and how dead and blockish are they? David, though a man after Gods own heart,
and how dead and blockish Are they? David, though a man After God's own heart,
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Page 161
1858
yet losing the comfortable assurance (by his sinning against conscience) of the pardon of sinne, thought Gods holy spirit had quite forsaken him, therefore he prayes;
yet losing the comfortable assurance (by his sinning against conscience) of the pardon of sin, Thought God's holy Spirit had quite forsaken him, Therefore he prays;
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Page 161
1859
Take not thy holy spirit from mee, Psal. 51.11.Take not thy holy Spirit from me, Psalm 51.11.
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Page 161
1860
Therefore labour for assurance of pardon of sinne, for where the soule is wounded with the guilt of sinne, it cannot inlarge it selfe in love,
Therefore labour for assurance of pardon of sin, for where the soul is wounded with the guilt of sin, it cannot enlarge it self in love,
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Page 161
1861
but is possest with a fearfull expectation of judgement, but when the soule is assured of the pardon of its sinnes, it breeds love to Christ;
but is possessed with a fearful expectation of judgement, but when the soul is assured of the pardon of its Sins, it breeds love to christ;
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Page 161
1862
and there its said of Marie, shee loved much for many sins were forgiven her.
and there its said of Marry, she loved much for many Sins were forgiven her.
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Page 161
1863
In the next place, we are to labour for faith in the promises of the forgivenesse of sinne, and Gods goodnesse to us:
In the next place, we Are to labour for faith in the promises of the forgiveness of sin, and God's Goodness to us:
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Page 161
1864
that hee will give grace and glorie, and that wee shall want nothing, this will put courage into us.
that he will give grace and glory, and that we shall want nothing, this will put courage into us.
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Page 161
1865
And as we are to labour for faith, so also for love: which is cherished by meditation of Gods mercies,
And as we Are to labour for faith, so also for love: which is cherished by meditation of God's Mercies,
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Page 162
1866
and his love to us, and this will set us on fire in all good workes,
and his love to us, and this will Set us on fire in all good works,
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Page 162
1867
and so much of this grace as wee have in us, with so much strength and intention of spirit shall wee indeavour to please God in all things:
and so much of this grace as we have in us, with so much strength and intention of Spirit shall we endeavour to please God in all things:
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379
Page 162
1868
and this argument the Apostle used to stirre up the Corinthians, 1 Cor : 7.1. Having these promises, lets clense our selves from all filthinesse, perfecting holinesse in the feare of God.
and this argument the Apostle used to stir up the Corinthians, 1 Cor: 7.1. Having these promises, lets cleanse our selves from all filthiness, perfecting holiness in the Fear of God.
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Page 162
1869
In the next place, Whatsoever wee doe, lets labour to doe it with the best advantage :
In the next place, Whatsoever we do, lets labour to do it with the best advantage:
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380
Page 162
1870
labouring to practice and exercise as much grace, and as many as we can;
labouring to practice and exercise as much grace, and as many as we can;
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380
Page 162
1871
as in giving, give in zeale to Gods honour, in love to mercie towards our brother that is in need,
as in giving, give in zeal to God's honour, in love to mercy towards our brother that is in need,
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Page 162
1872
and in regard of justice, we owe it to him;
and in regard of Justice, we owe it to him;
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Page 162
1873
God hath commanded us to give him, and he will reward it, for we lend to the Lord,
God hath commanded us to give him, and he will reward it, for we lend to the Lord,
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Page 162
1874
when wee give to the poore.
when we give to the poor.
c-crq pns12 vvb p-acp dt j.
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Page 162
1875
If we are to abstaine from any evill, we are to abstaine from it with a perfect hatred thereof,
If we Are to abstain from any evil, we Are to abstain from it with a perfect hatred thereof,
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Page 162
1876
and consider how it will offend, it will breake peace of conscience, and dishonour religion, scandalize those that are weake, dishonour God,
and Consider how it will offend, it will break peace of conscience, and dishonour Religion, scandalise those that Are weak, dishonour God,
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Page 162
1877
and bring shame to our selves:
and bring shame to our selves:
cc vvi n1 p-acp po12 n2:
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380
Page 162
1878
yea, wee must remember that the talents that God gives us do increase, in the use of them, the more we strive to doe things exactly, the more perfection we shall attaine to, in the use of performances.
yea, we must Remember that the Talents that God gives us do increase, in the use of them, the more we strive to do things exactly, the more perfection we shall attain to, in the use of performances.
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Page 162
1879
Thirdly, Let us not neglect litle things either ingood or ill :
Thirdly, Let us not neglect little things either ingood or ill:
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381
Page 162
1880
omit no occasion of doing good, and take heed of the least beginnings of ill, abst•ine from all occasions and appearance of evill,
omit no occasion of doing good, and take heed of the least beginnings of ill, abst•ine from all occasions and appearance of evil,
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Page 163
1881
for though in comparison they seeme small, they are of great consequence. Fourthly, Wee must keepe our affections to holy exercises and meanes: for God workes by meanes;
for though in comparison they seem small, they Are of great consequence. Fourthly, we must keep our affections to holy exercises and means: for God works by means;
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Page 163
1882
neglect none, for so much perfection thou losest thereby, and consider what meanes will fit our disposition when we are indisposed;
neglect none, for so much perfection thou losest thereby, and Consider what means will fit our disposition when we Are indisposed;
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Page 163
1883
are we dull in prayer? then reade;
Are we dull in prayer? then read;
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Page 163
1884
if that will not be endured, then use the communion of Saints, and still remember that we be not wearied with prayer,
if that will not be endured, then use the communion of Saints, and still Remember that we be not wearied with prayer,
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Page 163
1885
for God sends not his away emptie, and that those things may be the more effectuall, observe some motives to stirre us up.
for God sends not his away empty, and that those things may be the more effectual, observe Some motives to stir us up.
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Page 163
1886
And to this end, consider the priviledge of a perfect Christian; He is as Mount Sion, which cannot be moved:
And to this end, Consider the privilege of a perfect Christian; He is as Mount Sion, which cannot be moved:
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Page 163
1887
if wee tell him of death, its his hearts desire, tell him of afflictions he is resolute, he lookes for them, he knowes he lives Gods childe, and so he shall die:
if we tell him of death, its his hearts desire, tell him of afflictions he is resolute, he looks for them, he knows he lives God's child, and so he shall die:
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Page 163
1888
when a weak professor, feares afflictions, feares ill tidings, feares death, and when it comes, seekes for comfort, and hardly findes it.
when a weak professor, fears afflictions, fears ill tidings, fears death, and when it comes, seeks for Comfort, and hardly finds it.
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Page 163
1889
Secondly, a perfect Christian is a beautifull example, and makes others in love with Religion, he is throughly exercised and practised:
Secondly, a perfect Christian is a beautiful Exampl, and makes Others in love with Religion, he is thoroughly exercised and practised:
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Page 163
1890
the weakling is scandalous, makes men offended at Religion, soone takes offence, soone stumbles, and gets many knockes,
the weakling is scandalous, makes men offended At Religion, soon Takes offence, soon stumbles, and gets many knocks,
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Page 163
1891
so as his life is bitter.
so as his life is bitter.
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Page 163
1892
Thirdly, the perfect man honours God, and gets him much glorie, by hearing ▪ reading, praying, and such duties;
Thirdly, the perfect man honours God, and gets him much glory, by hearing ▪ reading, praying, and such duties;
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Page 163
1893
now as parents love those children best that are most like unto them, so those whom the Lord findes like unto him, hee will make them more nee•e to him in likenesse.
now as Parents love those children best that Are most like unto them, so those whom the Lord finds like unto him, he will make them more nee•e to him in likeness.
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Page 164
1894
Fourthly, the perfecter a man is, the more neere communion he hath with Christ, and hath the greater fruit of Christs love, and findeth peace of conscience,
Fourthly, the perfecter a man is, the more near communion he hath with christ, and hath the greater fruit of Christ love, and finds peace of conscience,
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Page 164
1895
and joy in the holy spirit:
and joy in the holy Spirit:
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Page 164
1896
to such as these, Christ hath promised to come and sup, and feast, and refresh with his graces,
to such as these, christ hath promised to come and sup, and feast, and refresh with his graces,
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Page 164
1897
for even to this end Christ came, to make us holy and pure, that he might present us to himselfe a glorious Church, Ephes. 5.26.27. and therefore that Christ may attaine to his end in us, let us indeavour unto perfection.
for even to this end christ Come, to make us holy and pure, that he might present us to himself a glorious Church, Ephesians 5.26.27. and Therefore that christ may attain to his end in us, let us endeavour unto perfection.
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Page 164
1898
Fifthly, our estate hereafter should move us hereunto:
Fifthly, our estate hereafter should move us hereunto:
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(40) part (DIV2)
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Page 164
1899
we looke for a new heaven, and a new earth, and we desire to be ever with the Lord, in that heaven wherein dwelleth righteousnesse,
we look for a new heaven, and a new earth, and we desire to be ever with the Lord, in that heaven wherein dwells righteousness,
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Page 164
1900
and therefore we ought to be diligent that we may bee found in him in peace, without spot and blamelesse.
and Therefore we ought to be diligent that we may be found in him in peace, without spot and blameless.
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Page 164
1901
It is the Apostle Peters argument, 2 Pet. 3.13.14. and therefore as many of us as be perfect, let us be thus minded, that we cannot goe farre enough, we must strive still on to perfection.
It is the Apostle Peter's argument, 2 Pet. 3.13.14. and Therefore as many of us as be perfect, let us be thus minded, that we cannot go Far enough, we must strive still on to perfection.
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Page 164
1902
VERS. 15. And if in any thing yee bee otherwise minded, God shall reveale even this unto you. ST.
VERS. 15. And if in any thing ye be otherwise minded, God shall reveal even this unto you. SAINT.
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Page 165
1903
Panl aymes at the comfort of those that are weake, implying that every Christian stood not in this pitch of disposition with the Apostle,Paul aims At the Comfort of those that Are weak, implying that every Christian stood not in this pitch of disposition with the Apostle,
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Page 165
1904
and yet they were not to be discouraged, God will reveale the same minde to them also in his time.
and yet they were not to be discouraged, God will reveal the same mind to them also in his time.
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Page 165
1905
In which words we may observe;
In which words we may observe;
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1906
first, that some Christians see not so farre as others, neither at some times so well as at other times :
First, that Some Christians see not so Far as Others, neither At Some times so well as At other times:
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Page 165
1907
but are like the man in the Gospell, they see at the first men walke like trees,
but Are like the man in the Gospel, they see At the First men walk like trees,
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Page 165
1908
and after see things more plainly.
and After see things more plainly.
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Page 165
1909
The way of the righteous shineth more and more, unto the perfect day as the light doth: The Way of the righteous shines more and more, unto the perfect day as the Light does:
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Page 165
1910
(saith the Wise man, Prov. 4.18.) And as the Church grew to knowledge by degrees,
(Says the Wise man, Curae 4.18.) And as the Church grew to knowledge by Degrees,
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Page 165
1911
so do we, for we first know things in generall;
so do we, for we First know things in general;
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Page 165
1912
at the first, Peter knew not that the Gentiles should be called, Acts 10. And the Disciples were at the first weake,
At the First, Peter knew not that the Gentiles should be called, Acts 10. And the Disciples were At the First weak,
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Page 165
1913
and subject to many infirmities, and therefore we must take heed of judging and censuring others,
and Subject to many infirmities, and Therefore we must take heed of judging and censuring Others,
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Page 165
1914
and also that we discourage not our selves, by reason of our weaknesse, God willin his time strengthen us,and also that we discourage not our selves, by reason of our weakness, God willing his time strengthen us,
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Page 165
1915
and it may be call them. Secondly, observe it is God reveales this unto such.
and it may be call them. Secondly, observe it is God reveals this unto such.
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Page 165
1916
It is God that must take away the vaile first, the vaile of the thing, opening our understandings by reading and hearing,
It is God that must take away the veil First, the veil of the thing, opening our understandings by reading and hearing,
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Page 166
1917
and thus the thing it selfe is made fit to be knowne, then he opens the vaile of the heart and affections, to imbrace and love the things.
and thus the thing it self is made fit to be known, then he Opens the veil of the heart and affections, to embrace and love the things.
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Page 166
1918
Its God that opened the heart of Lydia, let us therefore beare with the ignorant, though Gods time is not yet come, it may hereafter.
Its God that opened the heart of Lydia, let us Therefore bear with the ignorant, though God's time is not yet come, it may hereafter.
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Page 166
1919
Secondly, Ministers when they come to preach, must pray that God would take away the vaile from the peoples eares and hearts:
Secondly, Ministers when they come to preach, must pray that God would take away the veil from the peoples ears and hearts:
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Page 166
1920
and people when they come, let them pray that God would open their hearts :and people when they come, let them pray that God would open their hearts:
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Page 166
1921
and not come in the strength of their owne wit, knowing that God openeth and shutteth, none can open or shut till hee doth it.
and not come in the strength of their own wit, knowing that God Openeth and shutteth, none can open or shut till he does it.
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Page 166
1922
In the third place, wee may observe, that God in mercie will doe this for us: hee will open our hearts;
In the third place, we may observe, that God in mercy will do this for us: he will open our hearts;
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Page 166
1923
he will reveale, though not every particular truth, yet all necessarie truthes according to our estates:
he will reveal, though not every particular truth, yet all necessary truths according to our estates:
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Page 166
1924
some stand in need of more than others, as Ministers ought to have more than people,
Some stand in need of more than Others, as Ministers ought to have more than people,
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Page 166
1925
and Governours are to have a larger spirit than other inferiours, yet all shall have sufficient.
and Governors Are to have a larger Spirit than other inferiors, yet all shall have sufficient.
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Page 166
1926
Therefore for our necessities, let us goe to God, he hath promised to leade us, and with David pray;
Therefore for our necessities, let us go to God, he hath promised to lead us, and with David pray;
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Page 166
1927
Lord open thou mine eyes, that I may see the wonders of thy Law: Lord open thou mine eyes, that I may see the wonders of thy Law:
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Page 166
1928
he hath promised to anoint our eyes with eye salve, and its his office to guide us, he is our Prophet to instruct us.
he hath promised to anoint our eyes with eye salve, and its his office to guide us, he is our Prophet to instruct us.
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1929
In the next place, observe that if any man belong to God, he must at one time or other bee thus minded as Paul was: to hate all things as vaine, to strive on to perfection, to make conscience of the least offences,
In the next place, observe that if any man belong to God, he must At one time or other be thus minded as Paul was: to hate all things as vain, to strive on to perfection, to make conscience of the least offences,
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Page 167
1930
yea, of idle thoughts and words, of loose wanton behaviour, to know he is not perfect enough, vigilant enough, to look how farre hee is short of that pitch of perfection he ought to attaine unto, not to content himselfe that he hath out-gone others:
yea, of idle thoughts and words, of lose wanton behaviour, to know he is not perfect enough, vigilant enough, to look how Far he is short of that pitch of perfection he ought to attain unto, not to content himself that he hath outgone Others:
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Page 167
1931
these things they shall know either here in time of triall and temptation, or at the houre of death,
these things they shall know either Here in time of trial and temptation, or At the hour of death,
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1932
when no man ever repented of his goodnesse or forwardnesse in Religion, nor of his care or constancie in good courses.
when no man ever repented of his Goodness or forwardness in Religion, nor of his care or constancy in good courses.
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Page 167
1933
And therefore let us be stirred up to bee of the same minde now, and if any man shall think with himselfe,
And Therefore let us be stirred up to be of the same mind now, and if any man shall think with himself,
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Page 167
1934
because God will reveale this, therefore he will neglect meanes, and stay till God inspires this minde into him;
Because God will reveal this, Therefore he will neglect means, and stay till God inspires this mind into him;
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Page 167
1935
let such take heed, if they love goodnesse, they will set about it presently, but if they quench the good motions of Gods spirit, God will take his spirit from such.
let such take heed, if they love Goodness, they will Set about it presently, but if they quench the good motions of God's Spirit, God will take his Spirit from such.
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1936
Beg that God would now change thee, for thou art not master of thy thoughts:
Beg that God would now change thee, for thou art not master of thy thoughts:
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Page 167
1937
if we now put off God till we die, its just with God to suffer us to forget our selves:
if we now put off God till we die, its just with God to suffer us to forget our selves:
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Page 167
1938
let us bee well affected for the present, and though wee see not so cleerly as wee should doe, let us attend the meanes,
let us be well affected for the present, and though we see not so clearly as we should do, let us attend the means,
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Page 167
1939
and though we cannot grow in religion, yet let us not thinke it a shame, but allow and uphold such courses, else is our estate desperate.
and though we cannot grow in Religion, yet let us not think it a shame, but allow and uphold such courses, Else is our estate desperate.
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1940
Observe further, this speech as its a discoverie of a moderate spirit in the Apostle, there are some graces that seeme in shew to crosse one another,
Observe further, this speech as its a discovery of a moderate Spirit in the Apostle, there Are Some graces that seem in show to cross one Another,
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Page 168
1941
as zeale and moderation, but they doe not, for zeale when it meets with a fit subject for moderation, can bee moderate: Paul condemnes not, but hopes;
as zeal and moderation, but they do not, for zeal when it meets with a fit Subject for moderation, can be moderate: Paul condemns not, but hope's;
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1942
and its an example for our imitation, love beares all, and hopes all:
and its an Exampl for our imitation, love bears all, and hope's all:
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1943
whiles God suffers, why should not wee suffer? Christs spirit will not breake the bruised reed, in whomsoever it is:
while God suffers, why should not we suffer? Christ Spirit will not break the Bruised reed, in whomsoever it is:
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1944
God hath a time for such as we condemne, even as he had a time for us, and therefore wee must use all meanes, wayting if at any time God will give us repentance. 2 Tim. 2.25. Ministers must not be harsh with weake Christians, its Gods worke to bow affections, and not mans.
God hath a time for such as we condemn, even as he had a time for us, and Therefore we must use all means, waiting if At any time God will give us Repentance. 2 Tim. 2.25. Ministers must not be harsh with weak Christians, its God's work to bow affections, and not men.
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1945
And secondly, when wee have used all the meanes we can, wee must depend on Gods providence :
And secondly, when we have used all the means we can, we must depend on God's providence:
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Page 168
1946
and therefore we are to fetch grounds of toleration and patience towards others, from Gods love and wisedome, who reveales the seed sometimes long after.
and Therefore we Are to fetch grounds of toleration and patience towards Others, from God's love and Wisdom, who reveals the seed sometime long After.
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Page 168
1947
The Papists, they checke us for want of meanes to reduce men into unitie, and to compound controversies, they brag of the Popes power this way,
The Papists, they check us for want of means to reduce men into unity, and to compound controversies, they brag of the Popes power this Way,
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Page 168
1948
but its but a brag, for why doe they not conclude their owne? They are farre more happie than the Church was in Christs time;
but its but a brag, for why do they not conclude their own? They Are Far more happy than the Church was in Christ time;
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1949
hee sayes, offences must come. Paul sees there must be errors, hee could not compose all, God must reveale it in his time.
he Says, offences must come. Paul sees there must be errors, he could not compose all, God must reveal it in his time.
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1950
But how doe they compose differences? by excommunication, imprisonment, and death, and this by the censure of an ignorant man perhaps, which is brutish and unfit for the Church of God.
But how do they compose differences? by excommunication, imprisonment, and death, and this by the censure of an ignorant man perhaps, which is brutish and unfit for the Church of God.
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1951
For our part, we want no meanes, but the effect or successe we must leave to God, we are not to force men tyrannically to our opinions in lesser matters,
For our part, we want no means, but the Effect or success we must leave to God, we Are not to force men tyrannically to our opinions in lesser matters,
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1952
but leave them to Gods time of revelation.
but leave them to God's time of Revelation.
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Page 169
1953
And lastly, as this hope of revelation is promised, so are wee to expect it and waite for it:
And lastly, as this hope of Revelation is promised, so Are we to expect it and wait for it:
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1954
for to him that hath, more shall be given;
for to him that hath, more shall be given;
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Page 169
1955
and therefore let them that have beginnings of grace, bee comforted to walke on, and for those that are not entred, let them not be discouraged, God will reveale:
and Therefore let them that have beginnings of grace, be comforted to walk on, and for those that Are not entered, let them not be discouraged, God will reveal:
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1956
But upon what condition, it followes:
But upon what condition, it follows:
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1957
VERS. 16. Neverthelesse, whereto wee have already attained, let us walke by the same rule. THe word Neverthelesse, some reade it Onely, as if it were a condition;
VERS. 16. Nevertheless, whereto we have already attained, let us walk by the same Rule. THe word Nevertheless, Some read it Only, as if it were a condition;
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1958
but it implyes both a precept and a condition, shewing that those that looke for revelation of further knowledge and goodnesse, they must walke according to that measure of knowledge they have.
but it Implies both a precept and a condition, showing that those that look for Revelation of further knowledge and Goodness, they must walk according to that measure of knowledge they have.
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1959
The word Rule, implyes in generall the Scripture;
The word Rule, Implies in general the Scripture;
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1960
more particularly, a company of sound truthes, concerning faith, love, and hope There is a great Bible which is the whole Word of God, the little Bible is the grounds of Religion,
more particularly, a company of found truths, Concerning faith, love, and hope There is a great bible which is the Whole Word of God, the little bible is the grounds of Religion,
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1961
and these are not onely to be understood in the Booke, but comprehended and invested in our understanding and affections,
and these Are not only to be understood in the Book, but comprehended and invested in our understanding and affections,
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1962
and according to these we must walke.
and according to these we must walk.
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1963
Truth is no guide to us being onely in the Booke, but as it is seated in the heart.
Truth is no guide to us being only in the Book, but as it is seated in the heart.
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1964
But lets come to some observations; But lets come to Some observations;
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1965
first, we may learne that God out of his goodnesse, hath left to his Church a rule of faith and manners:
First, we may Learn that God out of his Goodness, hath left to his Church a Rule of faith and manners:
ord, pns12 vmb vvi cst np1 av pp-f po31 n1, vhz vvn p-acp po31 n1 dt n1 pp-f n1 cc n2:
(42) part (DIV2)
403
Page 170
1966
there is a rule whereby men must walk, otherwise should we be in a labarinth of errors continually, having no other light but this torch-light of Nature, to guide us in this thick darknesse, wherein we are by nature.
there is a Rule whereby men must walk, otherwise should we be in a labarinth of errors continually, having no other Light but this torchlight of Nature, to guide us in this thick darkness, wherein we Are by nature.
a-acp vbz dt n1 c-crq n2 vmb vvi, av vmd pns12 vbi p-acp dt n1 pp-f n2 av-j, vhg dx j-jn n1 p-acp d n1 pp-f n1, pc-acp vvi pno12 p-acp d j n1, c-crq pns12 vbr p-acp n1.
(42) part (DIV2)
403
Page 170
1967
The properties of this rule are divers;
The properties of this Rule Are diverse;
dt n2 pp-f d n1 vbr j;
(42) part (DIV2)
404
Page 170
1968
First, its a fixt and unchangeable rule, and therefore we must bring all to it, not it to all.
First, its a fixed and unchangeable Rule, and Therefore we must bring all to it, not it to all.
ord, pn31|vbz dt vvn cc j-u n1, cc av pns12 vmb vvi d p-acp pn31, xx pn31 p-acp d.
(42) part (DIV2)
404
Page 170
1969
Secondly, this rule is a perspicuous and cleere rule, thy word is a lanthorne to my steps,
Secondly, this Rule is a perspicuous and clear Rule, thy word is a lanthorn to my steps,
ord, d n1 vbz dt j cc j n1, po21 n1 vbz dt n1 p-acp po11 n2,
(42) part (DIV2)
405
Page 170
1970
and a light to my pathes. and a Light to my paths.
cc dt n1 p-acp po11 n2.
(42) part (DIV2)
405
Page 170
1971
Thirdly, this rule is homogeneall: all things therein are spirituall, all holy, all pure, and therefore when the question is about Religion, we must have recourse thereto,
Thirdly, this Rule is homogeneal: all things therein Are spiritual, all holy, all pure, and Therefore when the question is about Religion, we must have recourse thereto,
ord, d n1 vbz j: d n2 av vbr j, d j, d j, cc av c-crq dt n1 vbz p-acp n1, pns12 vmb vhi n1 av,
(42) part (DIV2)
406
Page 170
1972
as the onely absolute compleat rule.
as the only absolute complete Rule.
c-acp dt j j j n1.
(42) part (DIV2)
406
Page 170
1973
And therefore we must know this rule, and then be led by it, for the word Rule implyes, that there must bee a thing to be ruled, else what needs rule,
And Therefore we must know this Rule, and then be led by it, for the word Rule Implies, that there must be a thing to be ruled, Else what needs Rule,
cc av pns12 vmb vvi d n1, cc av vbi vvn p-acp pn31, p-acp dt n1 vvi vvz, cst a-acp vmb vbi dt n1 pc-acp vbi vvn, av q-crq vvz n1,
(42) part (DIV2)
406
Page 171
1974
or to what use should it serve? an instrument is in vaine without use: its true, many men make religion and Scripture, but a meere object of discourse.
or to what use should it serve? an Instrument is in vain without use: its true, many men make Religion and Scripture, but a mere Object of discourse.
cc p-acp r-crq n1 vmd pn31 vvi? dt n1 vbz p-acp j p-acp n1: pn31|vbz j, d n2 vvb n1 cc n1, cc-acp dt j n1 pp-f n1.
(42) part (DIV2)
406
Page 171
1975
But their example ought to be no rule to us, if we looke to be saved, it must be by walking according to this rule,
But their Exampl ought to be no Rule to us, if we look to be saved, it must be by walking according to this Rule,
p-acp po32 n1 vmd pc-acp vbi dx n1 p-acp pno12, cs pns12 vvb pc-acp vbi vvn, pn31 vmb vbi p-acp vvg p-acp p-acp d n1,
(42) part (DIV2)
406
Page 171
1976
and therefore a Christian life is no licentious life, though hee be freed from the law,
and Therefore a Christian life is no licentious life, though he be freed from the law,
cc av dt njp n1 vbz dx j n1, cs pns31 vbb vvn p-acp dt n1,
(42) part (DIV2)
406
Page 171
1977
yet must he serve God day and night:
yet must he serve God day and night:
av vmb pns31 vvi np1 n1 cc n1:
(42) part (DIV2)
406
Page 171
1978
therefore it is that the Christian prospers not, nor thrives in this world, because he will not lie,
Therefore it is that the Christian prospers not, nor thrives in this world, Because he will not lie,
av pn31 vbz d dt njp vvz xx, ccx vvz p-acp d n1, c-acp pns31 vmb xx vvi,
(42) part (DIV2)
406
Page 171
1979
nor sweare, nor have a broad conscience, as the children of this world have, that take all occasion and scope to bee rich:
nor swear, nor have a broad conscience, as the children of this world have, that take all occasion and scope to be rich:
ccx vvi, ccx vhb dt j n1, c-acp dt n2 pp-f d n1 vhb, cst vvb d n1 cc n1 pc-acp vbi j:
(42) part (DIV2)
406
Page 171
1980
but a Christian lives by rule, he hath little, and it is blest to him, for he lookes at riches and profits of another kinde.
but a Christian lives by Rule, he hath little, and it is blessed to him, for he looks At riches and profits of Another kind.
cc-acp dt njp vvz p-acp n1, pns31 vhz j, cc pn31 vbz vvn p-acp pno31, c-acp pns31 vvz p-acp n2 cc n2 pp-f j-jn n1.
(42) part (DIV2)
406
Page 171
1981
In the second place, wee may observe that a Christian walketh by this rule:
In the second place, we may observe that a Christian walks by this Rule:
p-acp dt ord n1, pns12 vmb vvi d dt njp vvz p-acp d n1:
(42) part (DIV2)
407
Page 171
1982
he thinkes it not sufficient to take a step, but keeps a right course stedfastly onward.
he thinks it not sufficient to take a step, but keeps a right course steadfastly onward.
pns31 vvz pn31 xx j pc-acp vvi dt n1, cc-acp vvz dt j-jn n1 av-j av.
(42) part (DIV2)
407
Page 171
1983
But how may this bee done? may some men say. I answer, let us use the meanes;
But how may this be done? may Some men say. I answer, let us use the means;
cc-acp q-crq vmb d vbi vdn? vmb d n2 vvb. pns11 vvb, vvb pno12 vvi dt n2;
(42) part (DIV2)
408
Page 171
1984
as first, let us treasure up the word in our consciences:
as First, let us treasure up the word in our Consciences:
c-acp ord, vvb pno12 n1 p-acp dt n1 p-acp po12 n2:
(42) part (DIV2)
409
Page 171
1985
let us get the rule within us, get the articles of faith, and assurance of the promises:
let us get the Rule within us, get the Articles of faith, and assurance of the promises:
vvb pno12 vvi dt n1 p-acp pno12, vvb dt n2 pp-f n1, cc n1 pp-f dt n2:
(42) part (DIV2)
409
Page 171
1986
and let this bee betimes whiles we are yong: its the ordinarie cry the Scriptures are hard, they cannot understand them.
and let this be betimes while we Are young: its the ordinary cry the Scriptures Are hard, they cannot understand them.
cc vvb d vbi av cs pns12 vbr j: pn31|vbz dt j n1 dt n2 vbr j, pns32 vmbx vvi pno32.
(42) part (DIV2)
409
Page 171
1987
But whats the reason? they are bred up in earthly businesses, and are stuffed with them,
But whats the reason? they Are bred up in earthly businesses, and Are stuffed with them,
cc-acp q-crq|vbz dt n1? pns32 vbr vvn a-acp p-acp j n2, cc vbr vvn p-acp pno32,
(42) part (DIV2)
409
Page 171
1988
so as they finde no place for the Word, and its a miracle to see men thus brought up, to live by this rule.
so as they find no place for the Word, and its a miracle to see men thus brought up, to live by this Rule.
av c-acp pns32 vvb dx n1 p-acp dt n1, cc pn31|vbz dt n1 pc-acp vvi n2 av vvn a-acp, pc-acp vvi p-acp d n1.
(42) part (DIV2)
409
Page 172
1989
Secondly, when wee have once treasured up the knowledge of these things, wee must learne to apply them upon severall occasions:
Secondly, when we have once treasured up the knowledge of these things, we must Learn to apply them upon several occasions:
ord, c-crq pns12 vhb a-acp vvn a-acp dt n1 pp-f d n2, pns12 vmb vvi pc-acp vvi pno32 p-acp j n2:
(42) part (DIV2)
410
Page 172
1990
for where no practice is, there knowledge is idle, and makes us worthy of more stripes, many have generall truthes in their mindes,
for where no practice is, there knowledge is idle, and makes us worthy of more stripes, many have general truths in their minds,
p-acp c-crq dx n1 vbz, pc-acp n1 vbz j, cc vvz pno12 j pp-f dc n2, d vhb j ng1 p-acp po32 n2,
(42) part (DIV2)
410
Page 172
1991
but comming to apply them, they finde a great want.
but coming to apply them, they find a great want.
cc-acp vvg pc-acp vvi pno32, pns32 vvb dt j n1.
(42) part (DIV2)
410
Page 172
1992
David knew adulterie was a sinne, and Peter knew it was dangerous for a man to relye on himselfe,David knew adultery was a sin, and Peter knew it was dangerous for a man to rely on himself,
np1 vvd n1 vbds dt n1, cc np1 vvd pn31 vbds j p-acp dt n1 pc-acp vvi p-acp px31,
(42) part (DIV2)
410
Page 172
1993
yet how foulely did they fall?
yet how foully did they fallen?
av c-crq av-j vdd pns32 vvi?
(42) part (DIV2)
410
Page 172
1994
Thirdly, let us compare our experience with our rule, wee shall finde there is nothing therein but is fulfilled, that there is no suffering but for some sinne or other,
Thirdly, let us compare our experience with our Rule, we shall find there is nothing therein but is fulfilled, that there is no suffering but for Some sin or other,
ord, vvb pno12 vvi po12 n1 p-acp po12 n1, pns12 vmb vvi a-acp vbz pix av cc-acp vbz vvn, cst pc-acp vbz dx vvg cc-acp p-acp d n1 cc n-jn,
(42) part (DIV2)
411
Page 172
1995
and that besides heaven hereafter, God rewards particular obedience here, with particular rewards, and particular sin with particular corrections, we shall know that his judgements are not scarcrowes, the worke of the wicked is accursed,
and that beside heaven hereafter, God rewards particular Obedience Here, with particular rewards, and particular since with particular corrections, we shall know that his Judgments Are not scarecrows, the work of the wicked is accursed,
cc cst p-acp n1 av, np1 vvz j n1 av, p-acp j n2, cc j n1 p-acp j n2, pns12 vmb vvi d po31 n2 vbr xx n2, dt n1 pp-f dt j vbz vvn,
(42) part (DIV2)
411
Page 172
1996
but it shall goe well with the righteous ▪ and by this meanes we shall bee incouraged to good, and scared from bad courses.but it shall go well with the righteous ▪ and by this means we shall be encouraged to good, and scared from bad courses.
cc-acp pn31 vmb vvi av p-acp dt j ▪ cc p-acp d n2 pns12 vmb vbi vvn p-acp j, cc vvn p-acp j n2.
(42) part (DIV2)
411
Page 172
1997
Fourthly, bee inquisitive and watchfull over our particular steps, take and heare admonitions and instructions, and bee inquisitive after them;
Fourthly, be inquisitive and watchful over our particular steps, take and hear admonitions and instructions, and be inquisitive After them;
ord, vbb j cc j p-acp po12 j n2, vvb cc vvi n2 cc n2, cc vbi j p-acp pno32;
(42) part (DIV2)
412
Page 172
1998
those that are otherwise minded, no marvaile if they (like libertines) spurne against all instruction and advice,
those that Are otherwise minded, no marvel if they (like Libertines) spurn against all instruction and Advice,
d cst vbr av vvn, dx n1 cs pns32 (av-j n2) vvi p-acp d n1 cc n1,
(42) part (DIV2)
412
Page 172
1999
and accordingly feele the smart of their wayes before they see it. Fifthly, get a wonderfull jealousie over our hearts:
and accordingly feel the smart of their ways before they see it. Fifthly, get a wonderful jealousy over our hearts:
cc av-vvg vvi dt n1 pp-f po32 n2 c-acp pns32 vvb pn31. ord, vvb dt j n1 p-acp po12 n2:
(42) part (DIV2)
412
Page 172
2000
wee often offend in thoughts and desires, which God the searcher of the heart lookes into,
we often offend in thoughts and Desires, which God the searcher of the heart looks into,
pns12 av vvi p-acp n2 cc n2, r-crq np1 dt n1 pp-f dt n1 vvz p-acp,
(42) part (DIV2)
413
Page 173
2001
and we must therefore be jealous of idle thoughts and words, not only of othes, for so an hypocrite may be.
and we must Therefore be jealous of idle thoughts and words, not only of Oaths, for so an hypocrite may be.
cc pns12 vmb av vbi j pp-f j n2 cc n2, xx av-j pp-f n2, c-acp av dt n1 vmb vbi.
(42) part (DIV2)
413
Page 173
2002
But loose persons will say, O this is an unpleasant course, we must bid all joy farewell, when we come to this.
But lose Persons will say, O this is an unpleasant course, we must bid all joy farewell, when we come to this.
p-acp j n2 vmb vvi, np1 d vbz dt j n1, pns12 vmb vvi d n1 n1, c-crq pns12 vvb p-acp d.
(42) part (DIV2)
414
Page 173
2003
I answer no, the wayes of wisedome are wayes of comfort and pleasure, God approves of them,
I answer no, the ways of Wisdom Are ways of Comfort and pleasure, God approves of them,
pns11 vvb av-dx, dt n2 pp-f n1 vbr n2 pp-f n1 cc n1, np1 vvz pp-f pno32,
(42) part (DIV2)
415
Page 173
2004
and our consciences will tell us so, and thereby will fit us for life or death,
and our Consciences will tell us so, and thereby will fit us for life or death,
cc po12 n2 vmb vvi pno12 av, cc av vmb vvi pno12 p-acp n1 cc n1,
(42) part (DIV2)
415
Page 173
2005
and will so settle us, that no estate shall bee unwelcome to us: and as Psal. 50.23. To such as order their conversation aright, God will shew his saluation:
and will so settle us, that no estate shall be unwelcome to us: and as Psalm 50.23. To such as order their Conversation aright, God will show his salvation:
cc vmb av vvi pno12, cst dx n1 vmb vbi j p-acp pno12: cc c-acp np1 crd. p-acp d c-acp vvi po32 n1 av, np1 vmb vvi po31 n1:
(42) part (DIV2)
415
Page 173
2006
and as in the text fore-going, God will reveale himselfe more and more, so as if we be faithfull and conscionable in little, wee shall have greater matters revealed to us;
and as in the text foregoing, God will reveal himself more and more, so as if we be faithful and conscionable in little, we shall have greater matters revealed to us;
cc c-acp p-acp dt n1 j, np1 vmb vvi px31 av-dc cc av-dc, av c-acp cs pns12 vbb j cc j p-acp j, pns12 vmb vhi jc n2 vvn p-acp pno12;
(42) part (DIV2)
415
Page 173
2007
and and contrarily, if we be unfaithfully and carelesse, God will take from us the key of knowledge,
and and contrarily, if we be unfaithfully and careless, God will take from us the key of knowledge,
cc cc av-jn, cs pns12 vbb av-j cc j, np1 vmb vvi p-acp pno12 dt n1 pp-f n1,
(42) part (DIV2)
415
Page 173
2008
and the use thereof, and will give us up to foule vices, even sinnes against nature,
and the use thereof, and will give us up to foul vices, even Sins against nature,
cc dt n1 av, cc vmb vvi pno12 a-acp p-acp j n2, av n2 p-acp n1,
(42) part (DIV2)
415
Page 173
2009
as he punished the Gentiles, and to beleeve lyes, as Paul sayes 2 Thes. 2.11.
as he punished the Gentiles, and to believe lies, as Paul Says 2 Thebes 2.11.
c-acp pns31 vvd dt n2-j, cc pc-acp vvi n2, c-acp np1 vvz crd np1 crd.
(42) part (DIV2)
415
Page 173
2010
And will answer us as he did the Idolaters, even according to their multitude of Idols, Ezek. 14.4.
And will answer us as he did the Idolaters, even according to their multitude of Idols, Ezekiel 14.4.
cc vmb vvi pno12 c-acp pns31 vdd dt n2, av vvg p-acp po32 n1 pp-f n2, np1 crd.
(42) part (DIV2)
415
Page 173
2011
So as would we have favour in our sinnes, and teachers that shall bolster us up in them,
So as would we have favour in our Sins, and Teachers that shall bolster us up in them,
av c-acp vmd pns12 vhb n1 p-acp po12 n2, cc n2 cst vmb vvi pno12 a-acp p-acp pno32,
(42) part (DIV2)
415
Page 173
2012
and not crosse our vaine courses? God will let us have our hearts desire,
and not cross our vain courses? God will let us have our hearts desire,
cc xx vvi po12 j n2? np1 vmb vvi pno12 vhi po12 n2 vvi,
(42) part (DIV2)
415
Page 173
2013
but we must know this is an unevitable way to a desperate estate, and therefore marvaile not so much at the loose liver because of his good breeding,
but we must know this is an unevitable Way to a desperate estate, and Therefore marvel not so much At the lose liver Because of his good breeding,
cc-acp pns12 vmb vvi d vbz dt j n1 p-acp dt j n1, cc av vvb xx av av-d p-acp dt j n1 c-acp pp-f po31 j n-vvg,
(42) part (DIV2)
415
Page 174
2014
for as they desire the ill, so they have and are justly punished therewith.
for as they desire the ill, so they have and Are justly punished therewith.
c-acp c-acp pns32 vvb dt j-jn, av pns32 vhb cc vbr av-j vvn av.
(42) part (DIV2)
415
Page 174
2015
VERS. 16. Let us minde the same thing.
VERS. 16. Let us mind the same thing.
fw-la. crd vvb pno12 vvi dt d n1.
(43) part (DIV2)
415
Page 174
2016
OBserve here, that wee are not only to walke sutable to others, but wee must minde the same thing that others of our profession doe:
OBserve Here, that we Are not only to walk suitable to Others, but we must mind the same thing that Others of our profession do:
vvb av, cst pns12 vbr xx av-j pc-acp vvi j p-acp n2-jn, cc-acp pns12 vmb vvi dt d n1 cst n2-jn pp-f po12 n1 vdb:
(43) part (DIV2)
416
Page 174
2017
So as this is a direction to concord, shewing that a Christian is a member of Christ as his head, So as this is a direction to concord, showing that a Christian is a member of christ as his head,
av p-acp d vbz dt n1 p-acp n1, vvg cst dt np1 vbz dt n1 pp-f np1 p-acp po31 n1,
(43) part (DIV2)
416
Page 174
2018
and of the mysticall bodie the Church: and of the mystical body the Church:
cc pp-f dt j n1 dt n1:
(43) part (DIV2)
416
Page 174
2019
faith ties him to Christ, love ties him to the body, so as he must walke with Christ,
faith ties him to christ, love ties him to the body, so as he must walk with christ,
n1 vvz pno31 p-acp np1, n1 vvz pno31 p-acp dt n1, av c-acp pns31 vmb vvi p-acp np1,
(43) part (DIV2)
416
Page 174
2020
and also with the body, hee must looke to himselfe first, and then to the body:
and also with the body, he must look to himself First, and then to the body:
cc av p-acp dt n1, pns31 vmb vvi p-acp px31 ord, cc av p-acp dt n1:
(43) part (DIV2)
416
Page 174
2021
the ground of this union is laid downe here, to bee first an union of minde and affection,
the ground of this Union is laid down Here, to be First an Union of mind and affection,
dt n1 pp-f d n1 vbz vvn a-acp av, pc-acp vbi ord dt n1 pp-f n1 cc n1,
(43) part (DIV2)
416
Page 174
2022
and this must bee in good, or else wee are brethren in evill.
and this must be in good, or Else we Are brothers in evil.
cc d vmb vbi p-acp j, cc av pns12 vbr n2 p-acp j-jn.
(43) part (DIV2)
416
Page 174
2023
Its no marvaile the world complains of want of love, when there is no agreement in the rule of our love;
Its no marvel the world complains of want of love, when there is no agreement in the Rule of our love;
pn31|vbz dx n1 dt n1 vvz pp-f n1 pp-f n1, c-crq pc-acp vbz dx n1 p-acp dt n1 pp-f po12 n1;
(43) part (DIV2)
416
Page 174
2024
when there is no agreement in the objects of our love, its not riotous fellowship,
when there is no agreement in the objects of our love, its not riotous fellowship,
c-crq pc-acp vbz dx n1 p-acp dt n2 pp-f po12 n1, pn31|vbz xx j n1,
(43) part (DIV2)
416
Page 174
2025
but fellowship in the gospell that unites us, let us minde this same thing, and then we shall affect one another;
but fellowship in the gospel that unites us, let us mind this same thing, and then we shall affect one Another;
cc-acp n1 p-acp dt n1 cst vvz pno12, vvb pno12 vvi d d n1, cc av pns12 vmb vvi pi j-jn;
(43) part (DIV2)
416
Page 174
2026
and because our knowledge doth not extend to every particular alike, let us agree in the maine points,
and Because our knowledge does not extend to every particular alike, let us agree in the main points,
cc c-acp po12 n1 vdz xx vvi p-acp d j av, vvb pno12 vvi p-acp dt j n2,
(43) part (DIV2)
416
Page 175
2027
and let not lesse things breake us off one from another.
and let not less things break us off one from Another.
cc vvb xx av-dc n2 vvb pno12 p-acp crd p-acp n-jn.
(43) part (DIV2)
416
Page 175
2028
If wee did walke according to our measure of knowledge in those things wherein wee agree, betweene us and the Lutherans, would not bee that bitternesse of spirit that there is, all censures and distempers would cease,
If we did walk according to our measure of knowledge in those things wherein we agree, between us and the Lutherans, would not be that bitterness of Spirit that there is, all censures and distempers would cease,
cs pns12 vdd vvi vvg p-acp po12 n1 pp-f n1 p-acp d n2 c-crq pns12 vvb, p-acp pno12 cc dt njp2, vmd xx vbi d n1 pp-f n1 cst pc-acp vbz, d n2 cc n2 vmd vvi,
(43) part (DIV2)
416
Page 175
2029
and its a •ault in manie Christians, though bred up well in knowledge, yet being of a harsh spirit and nature,
and its a •ault in many Christians, though bred up well in knowledge, yet being of a harsh Spirit and nature,
cc pn31|vbz dt n1 p-acp d np1, cs vvn a-acp av p-acp n1, av vbg pp-f dt j n1 cc n1,
(43) part (DIV2)
416
Page 175
2030
while hee walkes not according to the same rule, and mindes not the same things in the maine as hee should doe, he growes to be bitter,
while he walks not according to the same Rule, and minds not the same things in the main as he should do, he grows to be bitter,
cs pns31 vvz xx vvg p-acp dt d n1, cc vvz xx dt d n2 p-acp dt j c-acp pns31 vmd vdi, pns31 vvz pc-acp vbi j,
(43) part (DIV2)
416
Page 175
2031
as for those that would be sincere, they must indeavour to bee united in one,
as for those that would be sincere, they must endeavour to be united in one,
c-acp p-acp d cst vmd vbi j, pns32 vmb vvi pc-acp vbi vvn p-acp pi,
(43) part (DIV2)
416
Page 175
2032
as they have one God, one faith, one baptisme, for a Christian loves not to goe to heaven alone;
as they have one God, one faith, one Baptism, for a Christian loves not to go to heaven alone;
c-acp pns32 vhb crd np1, crd n1, crd n1, p-acp dt njp vvz xx pc-acp vvi p-acp n1 av-j;
(43) part (DIV2)
416
Page 175
2033
and when he is there, he knowes he shall be one with Christ, and one with the holy Saints,
and when he is there, he knows he shall be one with christ, and one with the holy Saints,
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and therefore will indeavour to be in perfect unitie here, considering there is no good he hath,
and Therefore will endeavour to be in perfect unity Here, considering there is no good he hath,
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2035
but he injoyes it as being a member of the body of Christ, he knowes its a horrible thing, that members of the same bodie should fall out one with another,
but he enjoys it as being a member of the body of christ, he knows its a horrible thing, that members of the same body should fallen out one with Another,
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2036
and therefore what shall separate or divide us? shall infirmities ? Alas, we are all sicke of this disease, veniam petimus damusque: are they too hot, we are too cold,
and Therefore what shall separate or divide us? shall infirmities? Alas, we Are all sick of this disease, veniam Petimus damusque: Are they too hight, we Are too cold,
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2037
why should we not stoope and yeeld? Christ he stooped from heaven to us. Shall errors? why the time will come, God will reveale himselfe more fully.
why should we not stoop and yield? christ he stooped from heaven to us. Shall errors? why the time will come, God will reveal himself more Fully.
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2038
Shall sinne? Wee know what the Apostle saith, Gal. 6.1. those that are spiri•uall must restore such with the spirit of meeknesse, wee must not cut off members for every sore.Shall sin? we know what the Apostle Says, Gal. 6.1. those that Are spiri•uall must restore such with the Spirit of meekness, we must not Cut off members for every soar.
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2039
Shall injuries? Its the honour of a man to passe by such, doe wee looke Christ should forgive us,Shall injuries? Its the honour of a man to pass by such, do we look christ should forgive us,
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2040
when wee will not forgive others? consider it is the practice of all holy men;
when we will not forgive Others? Consider it is the practice of all holy men;
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2041
Paul became all things to all men, if by any meanes hee might winne some. Peter received reproofe of him, yet fell not out with him:Paul became all things to all men, if by any means he might win Some. Peter received reproof of him, yet fell not out with him:
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2042
some there are of such a perverse spirit, as if they see in any one any infirmitie, presently they breake out into these or the like words.
Some there Are of such a perverse Spirit, as if they see in any one any infirmity, presently they break out into these or the like words.
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I will not be of that mans profession;
I will not be of that men profession;
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2044
thus forsaking all the good in the holy profession, because of some weaknesse in the professors.
thus forsaking all the good in the holy profession, Because of Some weakness in the professors.
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2045
If they will needs be separating, let them separate from the world, from scandalous, carelesse, riotous persons ▪ else Sathan rules in division, he knowes hee is best able to deale with them that are alone,
If they will needs be separating, let them separate from the world, from scandalous, careless, riotous Persons ▪ Else Sathan rules in division, he knows he is best able to deal with them that Are alone,
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2046
and therefore drawes Eve from Adam, and one Christian from another, and so quickly overcomes them.
and Therefore draws Eve from Adam, and one Christian from Another, and so quickly overcomes them.
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2047
If in companie one fall, another may helpe him up, if hee be cold, another may warme him by exhortation and example.
If in company one fallen, Another may help him up, if he be cold, Another may warm him by exhortation and Exampl.
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2048
Consider therefore who are best minded, and minde the best things with them: Consider Therefore who Are best minded, and mind the best things with them:
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2049
if we finde we have attained to a greater degree in grace than others, indeavour to bring them to us, the Communion of Saints is an Article of our faith, every one beleeves it,
if we find we have attained to a greater degree in grace than Others, endeavour to bring them to us, the Communion of Saints is an Article of our faith, every one believes it,
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2050
but few knowes what it meanes, and therefore no marvaile they desire it not.
but few knows what it means, and Therefore no marvel they desire it not.
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2051
VERS. 17. Brethren be followers together of mee.
VERS. 17. Brothers be followers together of me.
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2052
THese words containe another exhortation, with a friendly compellation, which I passe over, having heretofore had often occasion to speake of it:
THese words contain Another exhortation, with a friendly compellation, which I pass over, having heretofore had often occasion to speak of it:
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2053
the exhortation is to imitation of the Apostle, follow me. And because I cannot ever be with you,
the exhortation is to imitation of the Apostle, follow me. And Because I cannot ever be with you,
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2054
therefore follow those among you, that walke as I doe.
Therefore follow those among you, that walk as I do.
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2055
Whence wee lear••, that together with the rules of religion, wee must propound Gods graces in us,
Whence we lear••, that together with the rules of Religion, we must propound God's graces in us,
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2056
as examples for others to imitate: as Examples for Others to imitate:
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2057
and this arises not from pride, but from confidence of truth and holinesse in our owne hearts,
and this arises not from pride, but from confidence of truth and holiness in our own hearts,
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2058
and conversations, and religion maketh this a vertue and dutie, without which it were boasting: and so it doth make many things (of themselves not seemely) very fitting.
and conversations, and Religion makes this a virtue and duty, without which it were boasting: and so it does make many things (of themselves not seemly) very fitting.
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2059
Davids dance was in worldly esteeme counted but folly, yet having respect to Gods glory is commendable;Davids dance was in worldly esteem counted but folly, yet having respect to God's glory is commendable;
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2060
and therefore we must not be captious, when we see such things in others, that men ordinarily count indiscretion,
and Therefore we must not be captious, when we see such things in Others, that men ordinarily count indiscretion,
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(44) part (DIV2)
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2061
but mark their ground, and by it esteeme of them, and accordingly follow such. Bee yee followers of mee, saith St. Paul, that is, observe what my doctrine is,
but mark their ground, and by it esteem of them, and accordingly follow such. be ye followers of me, Says Saint Paul, that is, observe what my Doctrine is,
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2062
and what I doe and acknowledge, follow and imitate me. The Apostles doctrine consists chiefly of three heads;
and what I do and acknowledge, follow and imitate me. The Apostles Doctrine consists chiefly of three Heads;
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2063
whereof the first, concerneth our naturall condition, as Rom. 1, 2, 3. chapters, and Ephes. 2. And the second, concerneth our remedy by Christ Iesus, God and man being King, Priest,
whereof the First, concerns our natural condition, as Rom. 1, 2, 3. Chapters, and Ephesians 2. And the second, concerns our remedy by christ Iesus, God and man being King, Priest,
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2064
and Prophet, as in the Heb. And the third, the māner how Christ is become ours by imputation,
and Prophet, as in the Hebrew And the third, the manner how christ is become ours by imputation,
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2065
and is laid hold on by faith, which is given to us by God, who being unchangeable and true, we persevere in this rule and course of obedience, by the mercies of God,
and is laid hold on by faith, which is given to us by God, who being unchangeable and true, we persevere in this Rule and course of Obedience, by the Mercies of God,
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2066
though with many combatings and strivings, even to fulnesse of glorie.
though with many combatings and strivings, even to fullness of glory.
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2067
The Apostles example see in part in this chapter, in holinesse of life, and death 〈 ◊ 〉 sinne,
The Apostles Exampl see in part in this chapter, in holiness of life, and death 〈 ◊ 〉 sin,
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2068
and esteeme of the goods of this world as base.
and esteem of the goods of this world as base.
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2069
In the Acts see his paines in the Ministerie, his calling, his heavenly and holy mind in the next verse.
In the Acts see his pains in the Ministry, his calling, his heavenly and holy mind in the next verse.
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2070
And therefore, let us reade these often, and consider them: they are an excellent glasse, that will transforme us into an holy forme and fashion;
And Therefore, let us read these often, and Consider them: they Are an excellent glass, that will transform us into an holy Form and fashion;
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2071
many things there are in him that are extraordinarie, and not immitable, he wrought in another calling for his living, he was an Apostle, had extraordinarie gifts by revelation,
many things there Are in him that Are extraordinary, and not imitable, he wrought in Another calling for his living, he was an Apostle, had extraordinary Gifts by Revelation,
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2072
and indeed not so much by studie, as the Miniters of the Gospell now, to whom God gives guifts,
and indeed not so much by study, as the Ministers of the Gospel now, to whom God gives Gifts,
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2073
but in the faithfull and painfull use of the meanes, and therefore are they not bound to imitate the Apostle in this thing,
but in the faithful and painful use of the means, and Therefore Are they not bound to imitate the Apostle in this thing,
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2074
as in other things which he did as an Apostle. But to proceed to particulars; imitation implyes foure things:
as in other things which he did as an Apostle. But to proceed to particulars; imitation Implies foure things:
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2075
First, a doing that which another doth. Second, a doing it in the same manner. Third, a doing thereof grounded upon the same affections:
First, a doing that which Another does. Second, a doing it in the same manner. Third, a doing thereof grounded upon the same affections:
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Page 179
2076
not as in a stage play, where hee that acteth the person of a King, is often a varlet,
not as in a stage play, where he that Acts the person of a King, is often a varlet,
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Page 179
2077
but it implies such an imitation as is in a childe, that indeavoureth to be like the father in disposition,
but it Implies such an imitation as is in a child, that indeavoureth to be like the father in disposition,
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2078
as well of minde as of bodie. Fourth, it implies a doing, studio imitandi, with an earnest desire to be like him,
as well of mind as of body. Fourth, it Implies a doing, study imitandi, with an earnest desire to be like him,
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Page 179
2079
for he that doth that which God commands, and not as expressing his desire of imitation, he is no follower,
for he that does that which God commands, and not as expressing his desire of imitation, he is no follower,
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Page 179
2080
and therefore in all our actions wee ought to desire to be like God, and indeavour to expresse in action, what we desire,
and Therefore in all our actions we ought to desire to be like God, and endeavour to express in actium, what we desire,
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Page 179
2081
and to this end wee are to search for examples and patternes in the Scripture, for those that are more excellent;
and to this end we Are to search for Examples and patterns in the Scripture, for those that Are more excellent;
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Page 179
2082
for the most excellent in all kindes, are the best rules for others:
for the most excellent in all Kinds, Are the best rules for Others:
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(44) part (DIV2)
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Page 179
2083
and because in many things we offend all, let us follow the examples of men no further than they follow Christ, 1 Cor. 11.1.
and Because in many things we offend all, let us follow the Examples of men no further than they follow christ, 1 Cor. 11.1.
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2084
And it was one end of Christs incarnation, that he might bee an example unto us.
And it was one end of Christ incarnation, that he might be an Exampl unto us.
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2085
As I your Lord and Master have washed your feet, so yee ought to wash one anothers feet, and learne of me, for I am meek. As I your Lord and Master have washed your feet, so ye ought to wash one another's feet, and Learn of me, for I am meek.
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2086
Hence we may gather, the ground why we have not only rules in Scripture to live by, but also examples.
Hence we may gather, the ground why we have not only rules in Scripture to live by, but also Examples.
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2087
For first, they shew that the things commanded are possible to bee done. Then they shew us the way and meanes more plainly, how to doe them.
For First, they show that the things commanded Are possible to be done. Then they show us the Way and means more plainly, how to do them.
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2088
Thirdly, they shew how gracefull & acceptable they are when they are done.
Thirdly, they show how graceful & acceptable they Are when they Are done.
ord, pns32 vvb c-crq j cc j pns32 vbr c-crq pns32 vbr vdn.
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2089
So as the Scriptures are not penned altogether in a commanding fashion, but have mingled sweet alluring examples:
So as the Scriptures Are not penned altogether in a commanding fashion, but have mingled sweet alluring Examples:
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2090
for there are foure wayes of teaching; rule, reason, similitudes, and examples.
for there Are foure ways of teaching; Rule, reason, Similitudes, and Examples.
c-acp a-acp vbr crd n2 pp-f vvg; n1, n1, n2, cc n2.
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2091
The two former injoynes, but workes not on the affections, similitudes are but slight, onely examples conformes us in a most sweet alluring manner.
The two former enjoins, but works not on the affections, Similitudes Are but slight, only Examples conforms us in a most sweet alluring manner.
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2092
And therefore wee ought to be exemplarie, as to follow others, and especially those that are above other: And Therefore we ought to be exemplary, as to follow Others, and especially those that Are above other:
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2093
they should be burning and shining lights, as starres giving light to passengers in the darknesse of this world;
they should be burning and shining lights, as Stars giving Light to passengers in the darkness of this world;
pns32 vmd vbi vvg cc j-vvg n2, c-acp n2 vvg n1 p-acp n2 p-acp dt n1 pp-f d n1;
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2094
to this end observe some meanes. And
to this end observe Some means. And
p-acp d n1 vvi d n2. cc
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2095
First, reverence not onely the eye of God, but of weake Christians, Maxima debetur puero reverentia. We are to be awfull of our carriage, that we may give no ill example to them: First, Reverence not only the eye of God, but of weak Christians, Maxima debetur puero Reverence. We Are to be awful of our carriage, that we may give no ill Exampl to them:
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and to this end we are to know that wee shall give account for those sinnes, that wee either cause or suffer others to fall into, if wee may hinder them;
and to this end we Are to know that we shall give account for those Sins, that we either cause or suffer Others to fallen into, if we may hinder them;
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2097
give therefore no offence or scandall to the little ones. Secondly, Labour to denie our selves in liberties:
give Therefore no offence or scandal to the little ones. Secondly, Labour to deny our selves in Liberties:
vvb av dx n1 cc n1 p-acp dt j pi2. ord, vvb pc-acp vvi po12 n2 p-acp n2:
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2098
especially when we are in the presence of such as will take scandall, and to this end labour for the grace of love, which will cause us to indure much,
especially when we Are in the presence of such as will take scandal, and to this end labour for the grace of love, which will cause us to endure much,
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2099
and put up many things which we count injuries.
and put up many things which we count injuries.
cc vvd a-acp d n2 r-crq pns12 vvb n2.
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2100
Thirdly, in our carriage wee are so to demeane our selves, that wee shew wee value, esteeme,
Thirdly, in our carriage we Are so to demean our selves, that we show we valve, esteem,
ord, p-acp po12 n1 pns12 vbr av pc-acp vvi po12 n2, cst pns12 vvb pns12 vvb, vvb,
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2101
and respect those with whom wee converse: and respect those with whom we converse:
cc vvb d p-acp ro-crq pns12 vvb:
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2102
for else our actions being visible to others, they will seeme to be done out of a selfe respect,
for Else our actions being visible to Others, they will seem to be done out of a self respect,
p-acp av po12 n2 vbg j p-acp n2-jn, pns32 vmb vvi pc-acp vbi vdn av pp-f dt n1 n1,
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2103
and so will not affect or worke on them.
and so will not affect or work on them.
cc av vmb xx vvi cc vvi p-acp pno32.
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2104
Grace will teach us to honour the meanest, as those that may bee deerely beloved of God, who also may excell us in many excellent qualities,
Grace will teach us to honour the Meanest, as those that may be dearly Beloved of God, who also may excel us in many excellent qualities,
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2105
and in some kinde of grace may also goe beyond us.
and in Some kind of grace may also go beyond us.
cc p-acp d n1 pp-f n1 vmb av vvi p-acp pno12.
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2106
Secondly, if wee be bound to give good example, then woe to the world for offences ;
Secondly, if we be bound to give good Exampl, then woe to the world for offences;
ord, cs pns12 vbb vvn pc-acp vvi j n1, cs n1 p-acp dt n1 p-acp n2;
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2107
what shall become of those who wound and vexe continually the hearts of those with whom they converse? Many are in hell, propter alienum peccatum. In the eyes of God, who knowes the heart and intentions, sinne is committed before it be acted:
what shall become of those who wound and vex continually the hearts of those with whom they converse? Many Are in hell, propter Alienum peccatum. In the eyes of God, who knows the heart and intentions, sin is committed before it be acted:
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2108
and therefore its all one, whether thou committest it or not. But its not thus before men, for when it is committed it turnes to scandall,
and Therefore its all one, whither thou Committest it or not. But its not thus before men, for when it is committed it turns to scandal,
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2109
and opens the enemies mouthes, and grieves the spirit of God in his children, the Prophets complaine hereof,
and Opens the enemies mouths, and grieves the Spirit of God in his children, the prophets complain hereof,
cc vvz dt ng1 n2, cc vvz dt n1 pp-f np1 p-acp po31 n2, dt n2 vvb av,
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2110
and wee may observe God correct his children most, to keepe them from scand•lizing others, and that others may beware of scandall:
and we may observe God correct his children most, to keep them from scand•lizing Others, and that Others may beware of scandal:
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2111
so Davids sinne was pardoned, yet because hee gave scandall the childe died.
so Davids sin was pardoned, yet Because he gave scandal the child died.
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2112
Thirdly, as wee must give good example, so wee must indeavour to take good from others example : and to this end; Thirdly, as we must give good Exampl, so we must endeavour to take good from Others Exampl: and to this end;
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2113
First, wee must eye them, and prie into their actions; for this end hath God left us a continuall succession of examples.
First, we must eye them, and pry into their actions; for this end hath God left us a continual succession of Examples.
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2114
Secondly, we must eye them not to observe their weaknesses, to uncover their shame; for this is a poysonous disposition, proceeding even from the divell:
Secondly, we must eye them not to observe their Weaknesses, to uncover their shame; for this is a poisonous disposition, proceeding even from the Devil:
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2115
neyther are wee to observe them, thereby to take libertie, to the flesh from their ill example;
neither Are we to observe them, thereby to take liberty, to the Flesh from their ill Exampl;
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2116
but wee are to eye them as we view glasses, to deck and adorn our selves by them,
but we Are to eye them as we view glasses, to deck and adorn our selves by them,
cc-acp pns12 vbr p-acp n1 pno32 c-acp pns12 vvb n2, pc-acp vvi cc vvi po12 n2 p-acp pno32,
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2117
and to compose our selves in a good course. Thirdly, in imitation we are to observe the best, and the best of the best,
and to compose our selves in a good course. Thirdly, in imitation we Are to observe the best, and the best of the best,
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2118
and not to compare our selves with those that are inferiour to us:
and not to compare our selves with those that Are inferior to us:
cc xx pc-acp vvi po12 n2 p-acp d cst vbr j-jn p-acp pno12:
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2119
for he that thinks himself good by comparison, he is not good, as a runner will not conclude he runnes swiftly, beeause he hath outrunne a lame man.
for he that thinks himself good by comparison, he is not good, as a runner will not conclude he runs swiftly, Because he hath outrun a lame man.
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2120
And therefore St. Paul sayes else where, Brethren follow mee, as I follow Christ:
And Therefore Saint Paul Says Else where, Brothers follow me, as I follow christ:
cc av n1 np1 vvz av c-crq, n2 vvb pno11, c-acp pns11 vvb np1:
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2121
propounding to himselfe the most excellent patterne of all, Christ Iesus. Contrariwise he blames the Corinthians, because they measured themselves by themselves, 2 Cor. 10.12.
propounding to himself the most excellent pattern of all, christ Iesus. Contrariwise he blames the Corinthians, Because they measured themselves by themselves, 2 Cor. 10.12.
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2122
Fourthly, wee must learne truthes before wee practice, for the best have their blemishes: so that wee must learne to know how to avoid them.
Fourthly, we must Learn truths before we practice, for the best have their blemishes: so that we must Learn to know how to avoid them.
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2123
The Papists urge us with the succession and universalitie of their Church.
The Papists urge us with the succession and universality of their Church.
dt njp2 vvb pno12 p-acp dt n1 cc n1 pp-f po32 n1.
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2124
No say we, it is the doctrine that must trie the Church, whether it be true or false;
No say we, it is the Doctrine that must try the Church, whither it be true or false;
uh-dx vvb pns12, pn31 vbz dt n1 cst vmb vvi dt n1, cs pn31 vbb j cc j;
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2125
for men are Mensura mensurata, its the doctrine is Mensura mensurans, the measure measuring, whereby our actions ought to be squared and framed aright.
for men Are Mensura mensurata, its the Doctrine is Mensura mensurans, the measure measuring, whereby our actions ought to be squared and framed aright.
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2126
The Papists urge us with an implicite faith.
The Papists urge us with an implicit faith.
dt njp2 vvb pno12 p-acp dt j n1.
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2127
Alas, what example? what imitation can there be, when they know not what to imitate? they know not what the Church beleeves,
Alas, what Exampl? what imitation can there be, when they know not what to imitate? they know not what the Church believes,
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2128
and and yet they must beleeve as the Church beleeveth.
and and yet they must believe as the Church Believeth.
cc cc av pns32 vmb vvi p-acp dt n1 vvz.
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2129
Fifthly, wee must labour to have soft hearts, sanctified with grace and molified, for a stonie hard heart will receive no impression,
Fifthly, we must labour to have soft hearts, sanctified with grace and mollified, for a stony hard heart will receive no impression,
ord, pns12 vmb vvi pc-acp vhi j n2, vvn p-acp n1 cc vvn, p-acp dt j j n1 vmb vvi dx n1,
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2130
and to this end are wee to use the meanes, to imbrace the word, to receive the Sacraments,
and to this end Are we to use the means, to embrace the word, to receive the Sacraments,
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2131
and to pray that God would open our eyes, and soften our stonie hearts.
and to pray that God would open our eyes, and soften our stony hearts.
cc pc-acp vvi cst np1 vmd vvi po12 n2, cc vvi po12 j n2.
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2132
Sixthly, wee are to looke to everie one that hath any good thing worthy of imitation:
Sixthly, we Are to look to every one that hath any good thing worthy of imitation:
j, pns12 vbr pc-acp vvi p-acp d pi cst vhz d j n1 j pp-f n1:
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2133
as those that delight in gardens, where they heare of any choise flowers, they will have a slip for their owne garden:
as those that delight in gardens, where they hear of any choice flowers, they will have a slip for their own garden:
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2134
thus it should bee with us, where we see any flower of any grace, get that and place it in our owne gardens;
thus it should be with us, where we see any flower of any grace, get that and place it in our own gardens;
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2135
in every Christian there is something immitable, and something that may further us:
in every Christian there is something imitable, and something that may further us:
p-acp d np1 pc-acp vbz pi j, cc pi cst vmb av-jc pno12:
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2136
and therefore this Apostle longed to see the Romans, that hee might be comforted by their faith, 1 Rom. 12. It is with the Church as with the firmament, ever some are rising and some are fitting, let us looke to the starres of our time, and walke by their light.
and Therefore this Apostle longed to see the Roman, that he might be comforted by their faith, 1 Rom. 12. It is with the Church as with the firmament, ever Some Are rising and Some Are fitting, let us look to the Stars of our time, and walk by their Light.
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2137
Its not enough that wee can commend the Martyrs, for that is ordinarie, as it was with the Iewes in Matth. 23.29.
Its not enough that we can commend the Martyrs, for that is ordinary, as it was with the Iewes in Matthew 23.29.
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2138
though they builded the sepulchres of the Prophets, if they had beene alive, together with them, they would have persecuted them,
though they built the sepulchres of the prophets, if they had been alive, together with them, they would have persecuted them,
cs pns32 vvd dt n2 pp-f dt n2, cs pns32 vhd vbn j, av p-acp pno32, pns32 vmd vhi vvn pno32,
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2139
and therefore Christ saith, they killed the Prophets. And the ground of it is, bec•use its a dishonour to God, not to take notice of his goodnesse and glorious graces in others,
and Therefore christ Says, they killed the prophets. And the ground of it is, bec•use its a dishonour to God, not to take notice of his Goodness and glorious graces in Others,
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2140
and therefore if the starres doe praise him, surely these starres must much more set forth his glorie, that being of themselves sinfull wretched men, by his power are made glorious lights for others to walke by.
and Therefore if the Stars do praise him, surely these Stars must much more Set forth his glory, that being of themselves sinful wretched men, by his power Are made glorious lights for Others to walk by.
cc av cs dt n2 vdb vvi pno31, av-j d n2 vmb av-d av-dc vvn av po31 n1, cst vbg pp-f px32 j j n2, p-acp po31 n1 vbr vvn j n2 p-acp n2-jn pc-acp vvi p-acp.
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2141
And in the seventh place, in things whereof there is no certaine rule to direct us, wee ought to imitate the example and custome of the most holy and sober sort.
And in the seventh place, in things whereof there is no certain Rule to Direct us, we ought to imitate the Exampl and custom of the most holy and Sobrium sort.
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2142
As in apparell much question is what sort, what fashion is most to be imitated, let the most sober and moderate of thine owne ranke be guide unto thee.
As in apparel much question is what sort, what fashion is most to be imitated, let the most Sobrium and moderate of thine own rank be guide unto thee.
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2143
Its singularitie to differ from such, with a desire to be noted, and it savours of pride,
Its singularity to differ from such, with a desire to be noted, and it savours of pride,
po31 n1 pc-acp vvi p-acp d, p-acp dt n1 pc-acp vbi vvn, cc pn31 vvz pp-f n1,
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2144
and such shall be condemned by their examples, even as Noah condemned the old world.
and such shall be condemned by their Examples, even as Noah condemned the old world.
cc d vmb vbi vvn p-acp po32 n2, av c-acp np1 vvn dt j n1.
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2145
For use of all this, learne hence what is the best succession, that is the best and surest note of succession, which is both in doctrine and example; For use of all this, Learn hence what is the best succession, that is the best and Surest note of succession, which is both in Doctrine and Exampl;
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2146
locall succession is nothing, they are the children of Abraham, that doe the workes of Abraham ;
local succession is nothing, they Are the children of Abraham, that do the works of Abraham;
j n1 vbz pix, pns32 vbr dt n2 pp-f np1, cst vdb dt vvz pp-f np1;
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2147
they are Iewes which are Iewes inwardly in the spirit: the Papists they cry out against us we have no succession;
they Are Iewes which Are Iewes inwardly in the Spirit: the Papists they cry out against us we have no succession;
pns32 vbr np2 r-crq vbr np2 av-j p-acp dt n1: dt njp2 pns32 vvb av p-acp pno12 pns12 vhb dx n1;
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2148
but it is they have no succession, their doctrine every where crosses the doctrine of the ancient Church of Rome, their practice is without president, what president have they for rebellion? for their equivocation? and the like;
but it is they have no succession, their Doctrine every where Crosses the Doctrine of the ancient Church of Rome, their practice is without president, what president have they for rebellion? for their equivocation? and the like;
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they follow indeed, but as corruption doth generation.
they follow indeed, but as corruption does generation.
pns32 vvb av, cc-acp c-acp n1 vdz n1.
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2150
VERS. 18. For many walke, of whom I have told you often. THese wo••s containe, a reason of Pauls exhortation;
VERS. 18. For many walk, of whom I have told you often. THese wo••s contain, a reason of Paul's exhortation;
fw-la. crd p-acp d n1, pp-f ro-crq pns11 vhb vvn pn22 av. d n2 vvi, dt n1 pp-f npg1 n1;
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2151
and from the connexion wee may observe, that where truth is, error is: where wheat is, there are tares;
and from the connexion we may observe, that where truth is, error is: where wheat is, there Are tares;
cc p-acp dt n1 pns12 vmb vvi, cst c-crq n1 vbz, n1 vbz: c-crq n1 vbz, pc-acp vbr n2;
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2152
walke as I doe, for there are many with whom yee converse, that walke as enemies to the crosse of Christ.
walk as I do, for there Are many with whom ye converse, that walk as enemies to the cross of christ.
vvb c-acp pns11 vdb, c-acp pc-acp vbr d p-acp ro-crq pn22 vvb, cst vvb p-acp n2 p-acp dt n1 pp-f np1.
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2153
Our enemies tell us, because of our errors wee are not the true Church, they may better conclude contrarily, that because we have some few errors,
Our enemies tell us, Because of our errors we Are not the true Church, they may better conclude contrarily, that Because we have Some few errors,
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2154
therefore there is a true Church amongst us, where truth is there will be opposers; and therefore we are not to be scandalized hereat:
Therefore there is a true Church among us, where truth is there will be opposers; and Therefore we Are not to be scandalized hereat:
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2155
the skill and courage of a Christian, is seen most where truth is in danger, as the goodnesse of a Pilate is seene specially in a tempest.
the skill and courage of a Christian, is seen most where truth is in danger, as the Goodness of a Pilate is seen specially in a tempest.
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The Papists will not have the Word read in the vulgar tongue.
The Papists will not have the Word read in the Vulgar tongue.
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why? because they say many errors will thence arise, while the common people understand it not.
why? Because they say many errors will thence arise, while the Common people understand it not.
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They may as well argue, because there is much deceipt, therefore I will not buy nor sell.
They may as well argue, Because there is much deceit, Therefore I will not buy nor fell.
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St. Paul was of another minde, he would preach at Ephesus, for a great dore and effectuall was opened,
Saint Paul was of Another mind, he would preach At Ephesus, for a great door and effectual was opened,
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though he knew there were many adversaries. 1 Cor. 16.9. In the next place, observe he saith many there were, meaning of the better and more eminent sort, that is of teachers:
though he knew there were many Adversaries. 1 Cor. 16.9. In the next place, observe he Says many there were, meaning of the better and more eminent sort, that is of Teachers:
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a pitifull thing, that in the golden times of the Church, the chiefe leaders of the Church should be mislead,
a pitiful thing, that in the golden times of the Church, the chief leaders of the Church should be mislead,
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and therefore we are not to wonder that we should finde it thus, and therefor• wee must not bee scandalized by the multitude, one Micaiah is better than 400. false Prophets,
and Therefore we Are not to wonder that we should find it thus, and therefor• we must not be scandalized by the multitude, one Micaiah is better than 400. false prophets,
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and therefore we must not number the followers, but weigh them aright, To proceed;
and Therefore we must not number the followers, but weigh them aright, To proceed;
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he saith there are many, he nameth none in particular, yet no doubt but noted scandalous persons, may and ought to bee particularly named, that others may take notice and heed of them;he Says there Are many, he names none in particular, yet no doubt but noted scandalous Persons, may and ought to be particularly nam, that Others may take notice and heed of them;
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yet this must bee warily done.
yet this must be warily done.
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The Apostle curses the Copper-smith, but onely names Demas. Those that are weake, must be gently touched, those that are obstinate and scandalous, must bee plainely made knowne,
The Apostle curses the Coppersmith, but only names Demas. Those that Are weak, must be gently touched, those that Are obstinate and scandalous, must be plainly made known,
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and this draweth some of our writers particularly to lay open the vices and falshoods of those that are obdurate,
and this draws Some of our writers particularly to lay open the vices and falsehoods of those that Are obdurate,
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and therefore we must not take scandall thereat, it arising from a zealous care of Gods Church, not of malice.
and Therefore we must not take scandal thereat, it arising from a zealous care of God's Church, not of malice.
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In the next place, he saith he told them often, the Apostle was affectionately bent for their good ▪ and therefore to write the same things often to them, it was not greevous to him, seeing to them it was safe;
In the next place, he Says he told them often, the Apostle was affectionately bent for their good ▪ and Therefore to write the same things often to them, it was not grievous to him, seeing to them it was safe;
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for the nature of man is very dull in conceiving of things that belong to salvation,
for the nature of man is very dull in conceiving of things that belong to salvation,
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and their memories are but brittle.
and their memories Are but brittle.
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If therefore we doe often inculcate and lay open the danger of that whorish Religion, long since condemned, it must be well taken in these times, especially wherein men are so secure, daring to venter on any thing,
If Therefore we do often inculcate and lay open the danger of that whorish Religion, long since condemned, it must be well taken in these times, especially wherein men Are so secure, daring to venture on any thing,
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yea to goe to their Masses, upon pretence of their strength, that they c•n come away without being defiled.
yea to go to their Masses, upon pretence of their strength, that they c•n come away without being defiled.
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VERS. 18. And now tell you weeping.
VERS. 18. And now tell you weeping.
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AS if he should have said, if nothing else will make you beware, yet let my teares move, my teares proceeding from griefe,
AS if he should have said, if nothing Else will make you beware, yet let my tears move, my tears proceeding from grief,
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and compassion of the miserable estate of such Teachers, and of such as are led by them.
and compassion of the miserable estate of such Teachers, and of such as Are led by them.
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Affections therefore are lawfull, yea necessarie in Gods children:Affections Therefore Are lawful, yea necessary in God's children:
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all actions in Gods worship are esteemed according to the affections that they are done with:
all actions in God's worship Are esteemed according to the affections that they Are done with:
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we are as we love, not as we know, what is the life of a Christian,
we Are as we love, not as we know, what is the life of a Christian,
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but the performance of things with courage, delight and joy? and therefore the strongest Christians have strongest affections;
but the performance of things with courage, delight and joy? and Therefore the Strongest Christians have Strongest affections;
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for Religion doth not harden the heart, but molifies it, and regeneration doth not take affections away but restores them sanctified and pure.
for Religion does not harden the heart, but mollifies it, and regeneration does not take affections away but restores them sanctified and pure.
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But to come particularly to the matter here;
But to come particularly to the matter Here;
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he is compassionate, and so compassionate, as his naturall constitution will admit, hee expresseth this with teares: he is compassionate, and so compassionate, as his natural constitution will admit, he Expresses this with tears:
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which ariseth from griefe for something within our selves, or by reason of sympathie with others,
which arises from grief for something within our selves, or by reason of Sympathy with Others,
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for some danger that they are in, or like to fall into.
for Some danger that they Are in, or like to fallen into.
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The reasons hereof are, because they are led by the spirit of Christ, who was all made of compassion: The Reasons hereof Are, Because they Are led by the Spirit of christ, who was all made of compassion:
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for he wept for his friends, for Lazarus, and for his enemies. O Ierusalem, Ierusalem, how often would I have gathered you, and you would not:
for he wept for his Friends, for Lazarus, and for his enemies. Oh Ierusalem, Ierusalem, how often would I have gathered you, and you would not:
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hee was tender in bearing the infirmities of his weake Disciples, and of weak women, his compassion was such,
he was tender in bearing the infirmities of his weak Disciples, and of weak women, his compassion was such,
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as drew him to the lowest degree of humiliation to free us from danger. Secondly, the Saints have cleere sanctified judgements, to apprehend true causes of remorse:
as drew him to the lowest degree of humiliation to free us from danger. Secondly, the Saints have clear sanctified Judgments, to apprehend true Causes of remorse:
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they know what danger is, as Paul saw here that the Sheepe were in danger of wolves,
they know what danger is, as Paul saw Here that the Sheep were in danger of wolves,
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and saw the danger so much the greater, by how much they saw not the danger they were in.
and saw the danger so much the greater, by how much they saw not the danger they were in.
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Thirdly, the Saints have their hearts broken with sense and feeling of Christs compassion in their hearts,
Thirdly, the Saints have their hearts broken with sense and feeling of Christ compassion in their hearts,
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and so are molified, expressing it outwardly towards their brethren: and so Are mollified, expressing it outwardly towards their brothers:
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contrarily, the wicked never felt any remorse or pitie of Christ in them, and therefore know not what compassion meanes,
contrarily, the wicked never felt any remorse or pity of christ in them, and Therefore know not what compassion means,
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so as their mercies are cruelties.
so as their Mercies Are cruelties.
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Use this as a note, whereby we may discerne of our Christian estate, for surely where there is no compassion, there can be no excellent estate.
Use this as a note, whereby we may discern of our Christian estate, for surely where there is no compassion, there can be no excellent estate.
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Againe, from the Apostles object of compassion and weeping, observe; that spirituall evill and danger is the most proper object of Christian compassion.
Again, from the Apostles Object of compassion and weeping, observe; that spiritual evil and danger is the most proper Object of Christian compassion.
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Paul he pities not himselfe because of his fetters he was in, but it was the bonds of sinne made him cry, Oh wretched man that I am, who shall deliver me from the bodie of this death ? and good reason,Paul he pities not himself Because of his fetters he was in, but it was the bonds of sin made him cry, O wretched man that I am, who shall deliver me from the body of this death? and good reason,
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for these spirituall evils of errour in judgement, hardnesse of heart, securitie, seared conscience, and the like, they leade us the assured way to damnation,
for these spiritual evils of error in judgement, hardness of heart, security, seared conscience, and the like, they lead us the assured Way to damnation,
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as it is said in the words following, whose end is damnation. Contrarily, outward crosses being sanctified to us, they bring us to heaven,
as it is said in the words following, whose end is damnation. Contrarily, outward Crosses being sanctified to us, they bring us to heaven,
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as it is 1 Cor. 11.32. Wee are chastened of the Lord, that we should not bee condemned with the world.
as it is 1 Cor. 11.32. we Are chastened of the Lord, that we should not be condemned with the world.
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For those crosses are occasions of good affections, purging the heart from deadnesse and fleshly trust, they draw us to God;
For those Crosses Are occasions of good affections, purging the heart from deadness and fleshly trust, they draw us to God;
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and therefore spirituall danger, is the proper object of pitie. It is otherwise with us, wee lament Christian bloud-shed;
and Therefore spiritual danger, is the proper Object of pity. It is otherwise with us, we lament Christian bloodshed;
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but how many soules are carried into error dayly, turned to Poperie, and no remorse, no pitie.
but how many Souls Are carried into error daily, turned to Popery, and no remorse, no pity.
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There is great need thereof both in the Magistrate and the Minister, that they should bee moved to provide remedies against such mischiefes.
There is great need thereof both in the Magistrate and the Minister, that they should be moved to provide remedies against such mischiefs.
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And let us be farre from envying such as are in ill courses, let their outward pompe be never so great, rather lament their miserie:
And let us be Far from envying such as Are in ill courses, let their outward pomp be never so great, rather lament their misery:
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alas poore soules, how are they hurried, nay doe willingly runne to destruction, while they are blinded with those idle shewes of vanitie.
alas poor Souls, how Are they hurried, nay doe willingly run to destruction, while they Are blinded with those idle shows of vanity.
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But much more miserable is their estate that draw on others to mischiefe, that are brethren in evill:
But much more miserable is their estate that draw on Others to mischief, that Are brothers in evil:
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what other end can they looke for, but to bee as tares bound up, and cast into the depth of hell, being guiltie of as many mens deathes,
what other end can they look for, but to be as tares bound up, and cast into the depth of hell, being guilty of as many men's deaths,
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as they are of ill examples in their passed life?
as they Are of ill Examples in their passed life?
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But for our selves, let not our soules come into their secrets, lets mourne at the lewdnesse of some, and the danger of all:
But for our selves, let not our Souls come into their secrets, lets mourn At the Lewdness of Some, and the danger of all:
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and to this end, let us consider duly of the afflictions of Ioseph, taking heed of sensualitie, which as Hosea saith, taketh away the heart. Hos. 4.11. Moses saw the miserie of his brethren, and pitied them;
and to this end, let us Consider duly of the afflictions of Ioseph, taking heed of sensuality, which as Hosea Says, Takes away the heart. Hos. 4.11. Moses saw the misery of his brothers, and pitied them;
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so should we consider of the danger of Popery, of Schisme and rebellion, and this will breake our hearts,
so should we Consider of the danger of Popery, of Schism and rebellion, and this will break our hearts,
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and cause us with Ieremie to mourne in secret for the sins of the times. Ier. 13.17.
and cause us with Ieremie to mourn in secret for the Sins of the times. Jeremiah 13.17.
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VERS. 18. They are the enemies of the Crosse of Christ.
VERS. 18. They Are the enemies of the Cross of christ.
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IN these and the following words, is a description of these in ordinate walkers, which the Apostle speaketh of, they are described by their disposition:
IN these and the following words, is a description of these in ordinate walker's, which the Apostle speaks of, they Are described by their disposition:
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First outwardly, that they are enemies to Christs death.
First outwardly, that they Are enemies to Christ death.
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Then inwardly, their bellie is their God, they glorie in their shame, and they minde earthly things.
Then inwardly, their belly is their God, they glory in their shame, and they mind earthly things.
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Then by their end, which is damnation. They are pointed out and described to us, to the end wee might take notice of them:
Then by their end, which is damnation. They Are pointed out and described to us, to the end we might take notice of them:
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2220
by the Crosse is not meant the signe of the crosse, as the Papists fondly imagine,by the Cross is not meant the Signen of the cross, as the Papists fondly imagine,
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(47) part (DIV2)
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Page 191
2221
but Christs death on the crosse, whereby was made satisfaction, and redemption, and reconciliation. The enemies of this crosse are;
but Christ death on the cross, whereby was made satisfaction, and redemption, and reconciliation. The enemies of this cross Are;
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(47) part (DIV2)
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2222
first, such as added thereto the ceremoniall obedience to the law, and their owne satisfactorie workes.
First, such as added thereto the ceremonial Obedience to the law, and their own satisfactory works.
ord, d c-acp vvd av dt j n1 p-acp dt n1, cc po32 d n1 vvz.
(47) part (DIV2)
454
Page 191
2223
Secondly, such as are carnall, denying the power of Christs crucifying, in not crucifying their affections.
Secondly, such as Are carnal, denying the power of Christ crucifying, in not crucifying their affections.
ord, d c-acp vbr j, vvg dt n1 pp-f npg1 vvg, p-acp xx vvg po32 n2.
(47) part (DIV2)
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Page 191
2224
Thirdly, such as could not indure, of suffer for the testmonie of Christs crucifying, and therefoe to avoid persecution, they pressed circumcision with Christ,
Thirdly, such as could not endure, of suffer for the testimony of Christ crucifying, and Therefore to avoid persecution, they pressed circumcision with christ,
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(47) part (DIV2)
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Page 191
2225
and so were enemies to his crosse: Gal. 6.12.and so were enemies to his cross: Gal. 6.12.
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(47) part (DIV2)
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2226
Such were the enemies thereof then, and such have wee now of the Papists, let them brag never so much of their esteeme and reverence they give to the signe thereof,
Such were the enemies thereof then, and such have we now of the Papists, let them brag never so much of their esteem and Reverence they give to the Signen thereof,
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(47) part (DIV2)
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Page 192
2227
while they seem to kisse it, they betray it Iudas ▪ like. For while they teach merits, satisfaction in purgatory, indulgences, & the like;
while they seem to kiss it, they betray it Iudas ▪ like. For while they teach merits, satisfaction in purgatory, Indulgences, & the like;
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(47) part (DIV2)
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2228
they make the crosse of Christ of none effect, whic his onely and wholly sufficient in it selfe.
they make the cross of christ of none Effect, which his only and wholly sufficient in it self.
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And whereas they say they doe adde, they take nothing from the sufficiencie of Christ; I answer, circumcision was added here by these, who are notwithstanding condemned:
And whereas they say they do add, they take nothing from the sufficiency of christ; I answer, circumcision was added Here by these, who Are notwithstanding condemned:
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(47) part (DIV2)
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Page 192
2230
for as to joyne poyson with wholesome meate takes away the nourishment of the meate,
for as to join poison with wholesome meat Takes away the nourishment of the meat,
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Page 192
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so if we be circūcised, Christ shall profitus nothing, and grace is no grace, where there is merit. Rom. 11.6. Againe, consider the equitie thereof in naturall reason;
so if we be circumcised, christ shall profitus nothing, and grace is no grace, where there is merit. Rom. 11.6. Again, Consider the equity thereof in natural reason;
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can it be thought likely, that God should become man, to doe any thing which lies in the power of man to patch up and make good or else its unsufficient? shall finite corrupt man be able to make an infinite worke perfect? no, God will not give his glorie to another,
can it be Thought likely, that God should become man, to do any thing which lies in the power of man to patch up and make good or Else its unsufficient? shall finite corrupt man be able to make an infinite work perfect? no, God will not give his glory to Another,
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and will he part with his glorie in this great worke? which propounds his glorie as the maine end thereof? Ephes. the 1.6. and 12. verses.
and will he part with his glory in this great work? which propounds his glory as the main end thereof? Ephesians the 1.6. and 12. Verses.
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Fourthly, there are another sort of enemies, such as cast not themselves on the merits of Christs crosse, those whose consciences were never convict of sinne:
Fourthly, there Are Another sort of enemies, such as cast not themselves on the merits of Christ cross, those whose Consciences were never convict of sin:
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abundance there are, who glorie in their proud presumptious swaggering courses, shewing that they are either blinde or starke mad;
abundance there Are, who glory in their proud presumptuous swaggering courses, showing that they Are either blind or stark mad;
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they wilfully runne to perditiō, they wil not heare nor be controuled.
they wilfully run to perdition, they will not hear nor be controlled.
pns32 av-j vvi p-acp n1, pns32 vmb xx vvi ccx vbi vvn.
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Others that see their fore-passed life how wicked it hath bin, they are so far from casting themselves on Christs merits,Others that see their forepassed life how wicked it hath been, they Are so Far from casting themselves on Christ merits,
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(47) part (DIV2)
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as they despair, & grow more & more obstinate therein, even to their own destruction, either by not seeing the merits of Christ,
as they despair, & grow more & more obstinate therein, even to their own destruction, either by not seeing the merits of christ,
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Page 193
2239
or through want of confidence on thē, though they see his righteousnesse to be above their sins:
or through want of confidence on them, though they see his righteousness to be above their Sins:
cc p-acp n1 pp-f n1 p-acp pno32, cs pns32 vvb po31 n1 pc-acp vbi p-acp po32 n2:
(47) part (DIV2)
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and some are so detestably wicked, as because they see no salve for them, they run desperatly into a custome of sin,
and Some Are so detestably wicked, as Because they see no salve for them, they run desperately into a custom of since,
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Page 193
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& continue therin to their death.
& continue therein to their death.
cc vvi av p-acp po32 n1.
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Page 193
2242
As we would desite to avoid this fearfull estate and condition, so let us take heed of custome of sinning,
As we would desite to avoid this fearful estate and condition, so let us take heed of custom of sinning,
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for that wil make us senselesse, and will move God to give us over.
for that will make us senseless, and will move God to give us over.
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And therefore let us take heed that we receive no the grace of God in vaine, it being so freely proffered to us.
And Therefore let us take heed that we receive no the grace of God in vain, it being so freely proffered to us.
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Page 193
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And to this end, know that so far as we suffer our lusts to over rule us & we not crucifie them so far we are enemies.
And to this end, know that so Far as we suffer our Lustiest to over Rule us & we not crucify them so Far we Are enemies.
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For while we know and consider Christ, as crucified for our sins, it will make us (if we have any grace) think of sin as of a thing that deserves to be crucified, For while we know and Consider christ, as Crucified for our Sins, it will make us (if we have any grace) think of since as of a thing that deserves to be Crucified,
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(47) part (DIV2)
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Page 193
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and hate that, that caused the death of our deere Savious, for they were the cruell tormenters of Christ.
and hate that, that caused the death of our deer Saviour, for they were the cruel tormenters of christ.
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(47) part (DIV2)
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And if we embrace Christ, we shal have the same affectiō to sin that Christ had,
And if we embrace christ, we shall have the same affection to since that christ had,
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for Christ wil not lodg but in a hart humbled for sin. And the estate of those men is miserable, that are so farre from crucifying lusts,
for christ will not lodge but in a heart humbled for since. And the estate of those men is miserable, that Are so Far from crucifying Lustiest,
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as they thrust themselves upon all occasions of temptation and sinne, and esteeme them as their onely enemies, that tell them of their unchristian courses:
as they thrust themselves upon all occasions of temptation and sin, and esteem them as their only enemies, that tell them of their unchristian courses:
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Page 194
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Surely, however they may daube for a time, yet their outward profession will never administer sound comfort to them,
Surely, however they may daub for a time, yet their outward profession will never administer found Comfort to them,
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(47) part (DIV2)
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2252
but they shall finde bitternesse at their latter end. There are yet another sort of enemies; namely, such as will indure nothing for Christ:
but they shall find bitterness At their latter end. There Are yet Another sort of enemies; namely, such as will endure nothing for christ:
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who notwithstanding bore his crosse, and bids us take up our crosse of reproach for religion:
who notwithstanding boar his cross, and bids us take up our cross of reproach for Religion:
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some will indure any paine, travaile, danger and watchings for riches or ambition, but dare not speake a word,
Some will endure any pain, travail, danger and watchings for riches or ambition, but Dare not speak a word,
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Page 194
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or appeare in Christs cause, are not these enemies? Shall Christ out of his love come from heaven to the basest abasement for us,
or appear in Christ cause, Are not these enemies? Shall christ out of his love come from heaven to the Basest abasement for us,
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Page 194
2256
and shall not wee indure for a while here, seeing it is also for our owne good,
and shall not we endure for a while Here, seeing it is also for our own good,
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(47) part (DIV2)
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Page 194
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and we are gainers thereby, and considering that Christ called us to suffer? for while wee live here,
and we Are gainers thereby, and considering that christ called us to suffer? for while we live Here,
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(47) part (DIV2)
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Page 194
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and imbrace true religion, there will ever be a crosse and shame in the world, accompanying the profession thereof, if it bee sincere.
and embrace true Religion, there will ever be a cross and shame in the world, accompanying the profession thereof, if it be sincere.
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Preachers therfore that preach not Christ plainly, and boldly, and hearers that come to the hearing of the Word rather for Rhetoricall flourishes, wittie sentences fit onely for discourse sake, Preachers Therefore that preach not christ plainly, and boldly, and hearers that come to the hearing of the Word rather for Rhetorical flourishes, witty sentences fit only for discourse sake,
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Page 194
2260
even thus farre they are enemies. even thus Far they Are enemies.
av av av-j pns32 vbr n2.
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Page 194
2261
For if Christ bee not preached mainly and chiefly to this end, to amend the lives of men, to winne soules to Christ.
For if christ be not preached mainly and chiefly to this end, to amend the lives of men, to win Souls to christ.
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Page 194
2262
And if men (comming to heare) come not even for this end mainly, to be bettered in their salvation, to bee strengthened in grace, they shall be damned as enemies for this;
And if men (coming to hear) come not even for this end mainly, to be bettered in their salvation, to be strengthened in grace, they shall be damned as enemies for this;
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Page 195
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that the meanes of salvation they prophane and despise.
that the means of salvation they profane and despise.
cst dt n2 pp-f n1 pns32 vvi cc vvi.
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Page 195
2264
And therefore, let us abase our selves for our sinnes, and magnifie Gods goodnesse, in affording meanes of salvation.
And Therefore, let us abase our selves for our Sins, and magnify God's Goodness, in affording means of salvation.
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Page 195
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Labour also to shew how wee profit by suffering for the Gospell, and count it an honour, and rejoyce that wee are worthie to suffer for Christ, labour to overcome the world and our lusts,
Labour also to show how we profit by suffering for the Gospel, and count it an honour, and rejoice that we Are worthy to suffer for christ, labour to overcome the world and our Lustiest,
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(47) part (DIV2)
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Page 195
2266
and to honour Christ even in his meanest children: If the love of Christ will not constraine us, no motives will draw us.
and to honour christ even in his Meanest children: If the love of christ will not constrain us, no motives will draw us.
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Page 195
2267
VERS. 19. Whose end is destruction. THe word signifies a rew•rd, and is translated, and taken often for an end;
VERS. 19. Whose end is destruction. THe word signifies a rew•rd, and is translated, and taken often for an end;
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Page 195
2268
because reward is given at the end of the worke:
Because reward is given At the end of the work:
c-acp n1 vbz vvn p-acp dt n1 pp-f dt n1:
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Page 195
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and thus is salvation called a reward for goodnesse, because it is given at the end of a holy life.
and thus is salvation called a reward for Goodness, Because it is given At the end of a holy life.
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Page 195
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The other word signifies damnation or destruction, which implyes all things tending to, or accompanying the punishment of a wicked life:
The other word signifies damnation or destruction, which Implies all things tending to, or accompanying the punishment of a wicked life:
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Page 195
2271
and the connexion of these words with the former, may be thus framed; hee that is an enemie to the cause of life, is an enemie to life,
and the connexion of these words with the former, may be thus framed; he that is an enemy to the cause of life, is an enemy to life,
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(48) part (DIV2)
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Page 195
2272
but those that are enemies to the crosse of Christ, are enemies to the cause of life,
but those that Are enemies to the cross of christ, Are enemies to the cause of life,
cc-acp d cst vbr n2 p-acp dt n1 pp-f np1, vbr n2 p-acp dt n1 pp-f n1,
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Page 196
2273
and to that which saves them; and therefore they must needs be destroyed:
and to that which saves them; and Therefore they must needs be destroyed:
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(48) part (DIV2)
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Page 196
2274
this made the Apostle judge of them thus, and withall be saw they were void of grace, and were incorrigible:
this made the Apostle judge of them thus, and withal be saw they were void of grace, and were incorrigible:
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Page 196
2275
and from hence we may inferie,
and from hence we may inferie,
cc p-acp av pns12 vmb n1,
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2276
That wee may in some sort judge of the spirituall estate of men, even while they are alive ▪ for as Astronomers can judge of eclipses,
That we may in Some sort judge of the spiritual estate of men, even while they Are alive ▪ for as Astronomers can judge of Eclipses,
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Page 196
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and statesmen of the continuance or danger of the state, and Physitians of the event of diseases, by the course of naturall causes;
and statesmen of the Continuance or danger of the state, and Physicians of the event of diseases, by the course of natural Causes;
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Page 196
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so in religion, there are predictions on good grounds, what will follow of ill courses, tending to dam nation.
so in Religion, there Are predictions on good grounds, what will follow of ill courses, tending to dam Nation.
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Page 196
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But more particularly, there is a three-fold judgement. But more particularly, there is a threefold judgement.
p-acp av-dc av-jn, pc-acp vbz dt j n1.
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First, one by Faith, which (concerning our selves) brings certainty, and so wee are able to judge of our selves.
First, one by Faith, which (Concerning our selves) brings certainty, and so we Are able to judge of our selves.
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Page 196
2281
Secondly, there is a judgement by fruits;
Secondly, there is a judgement by fruits;
ord, pc-acp vbz dt n1 p-acp n2;
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2282
comparing mens disposition and state, with their fruits, and so wee say, if men walke riotously, we can inferre,
comparing men's disposition and state, with their fruits, and so we say, if men walk riotously, we can infer,
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(48) part (DIV2)
465
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2283
surely he is in no good estate: by their fruits shall you know them, saith Christ.
surely he is in no good estate: by their fruits shall you know them, Says christ.
av-j pns31 vbz p-acp dx j n1: p-acp po32 n2 vmb pn22 vvi pno32, vvz np1.
(48) part (DIV2)
465
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2284
Thirdly, there is a particular revelation of Gods spirit, this the Prophets and Apostles had, but now we have no such rule;
Thirdly, there is a particular Revelation of God's Spirit, this the prophets and Apostles had, but now we have no such Rule;
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(48) part (DIV2)
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2285
yet by the fruits and course of men, its an easie matter to judge, what the end of those men will be, following those courses;
yet by the fruits and course of men, its an easy matter to judge, what the end of those men will be, following those courses;
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(48) part (DIV2)
465
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2286
for Gods word is the same now that it was then.
for God's word is the same now that it was then.
c-acp ng1 n1 vbz dt d av cst pn31 vbds av.
(48) part (DIV2)
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2287
Indeed, when wee judge men in things indifferent this is rash, and condemned by the Apostle. Rom. 14.
Indeed, when we judge men in things indifferent this is rash, and condemned by the Apostle. Rom. 14.
np1, c-crq pns12 vvb n2 p-acp n2 j d vbz j, cc vvn p-acp dt n1. np1 crd
(48) part (DIV2)
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2288
For Use hereof, let us learne to judge our selves, and know if wee breake wilfully the knowne rules of salvation, we are in a fearfull estate.
For Use hereof, let us Learn to judge our selves, and know if we break wilfully the known rules of salvation, we Are in a fearful estate.
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(48) part (DIV2)
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2289
And we should also submit to the judgement of Gods ministers while we are here, and amend, for else looke assuredly for the sentence of death hereafter, from God himselfe,
And we should also submit to the judgement of God's Ministers while we Are Here, and amend, for Else look assuredly for the sentence of death hereafter, from God himself,
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(48) part (DIV2)
466
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2290
when there will be no revoking thereof.
when there will be no revoking thereof.
c-crq a-acp vmb vbi dx vvg av.
(48) part (DIV2)
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2291
For though punishment may be deferred a while, yet assuredly it sh•ll not goe well with the wicked ( Eccles. 8.13.) at the last.
For though punishment may be deferred a while, yet assuredly it sh•ll not go well with the wicked (Eccles. 8.13.) At the last.
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(48) part (DIV2)
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2292
In the next place observe, There is an end to every way:
In the next place observe, There is an end to every Way:
p-acp dt ord n1 vvi, pc-acp vbz dt n1 p-acp d n1:
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2293
for it is taken for granted that they have an end, and surely wee will not,
for it is taken for granted that they have an end, and surely we will not,
p-acp pn31 vbz vvn p-acp vvn cst pns32 vhb dt n1, cc av-j pns12 vmb xx,
(48) part (DIV2)
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2294
nor cannot be alwayes as we are, wee are labourers, and there is a time of payment of our wages.
nor cannot be always as we Are, we Are labourers, and there is a time of payment of our wages.
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(48) part (DIV2)
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2295
And therefore wee should looke whether our wayes doe tend, there will bee an end of this life,
And Therefore we should look whither our ways do tend, there will be an end of this life,
cc av pns12 vmd vvi cs po12 n2 vdb vvi, pc-acp vmb vbi dt n1 pp-f d n1,
(48) part (DIV2)
467
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2296
but damnation shall be without end.
but damnation shall be without end.
cc-acp n1 vmb vbi p-acp n1.
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2297
We should also bee inquisitive to see if wee be out of this way, that we may be reformed,
We should also be inquisitive to see if we be out of this Way, that we may be reformed,
pns12 vmd av vbb j pc-acp vvi cs pns12 vbb av pp-f d n1, cst pns12 vmb vbi vvn,
(48) part (DIV2)
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2298
for these worldly pleasures must end in eternall vengeance, and this life is but a way to that end.
for these worldly pleasures must end in Eternal vengeance, and this life is but a Way to that end.
p-acp d j n2 vmb vvi p-acp j n1, cc d n1 vbz p-acp dt n1 p-acp d n1.
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2299
And in the third place learne to bee patient, when wee see the wicked runne on in a broad high way, what though they be admired here,
And in the third place Learn to be patient, when we see the wicked run on in a broad high Way, what though they be admired Here,
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(48) part (DIV2)
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2300
and lifted up, they are but condemned persons:
and lifted up, they Are but condemned Persons:
cc vvd a-acp, pns32 vbr p-acp j-vvn n2:
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2301
and therefore envie them not, seeing we would be loath, upon serious deliberation, to change estates with them.
and Therefore envy them not, seeing we would be loath, upon serious deliberation, to change estates with them.
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(48) part (DIV2)
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2302
Observe wee further from these words, that God will judge eternally, not onely for grosse scandalous sinnes, in the course of our life,
Observe we further from these words, that God will judge eternally, not only for gross scandalous Sins, in the course of our life,
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(48) part (DIV2)
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2303
but even for errors in judgement. but even for errors in judgement.
cc-acp av c-acp n2 p-acp n1.
(48) part (DIV2)
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2304
For wee must judge aright, as well as affect aright, and God hath no service from corrupt judgements.
For we must judge aright, as well as affect aright, and God hath no service from corrupt Judgments.
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(48) part (DIV2)
468
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2305
Those that joyne mans merits with Christs merits, they cannot relye on God alone, neither can they rejoyce in Christ, Christ hath but halfe of them:
Those that join men merits with Christ merits, they cannot rely on God alone, neither can they rejoice in christ, christ hath but half of them:
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(48) part (DIV2)
468
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2306
therefore let us keepe the virginitie of our judgements, prostitute them not to lyes, but reserve them chaste and pure to Christ.
Therefore let us keep the virginity of our Judgments, prostitute them not to lies, but reserve them chaste and pure to christ.
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(48) part (DIV2)
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2307
And secondly, take we heed how wee converse with such as are of corrupt judgements, they are Gods,
And secondly, take we heed how we converse with such as Are of corrupt Judgments, they Are God's,
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(48) part (DIV2)
469
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2308
and Christs enemies, and will labour to bring us into their wayes, and then assuredly let us looke for their end.
and Christ enemies, and will labour to bring us into their ways, and then assuredly let us look for their end.
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Its reason that those with whom we converse here, wee should converse withall hereafter.
Its reason that those with whom we converse Here, we should converse withal hereafter.
po31 n1 cst d p-acp ro-crq pns12 vvb av, pns12 vmd vvi av av.
(48) part (DIV2)
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VERS. 19. Whose God is their belly.
VERS. 19. Whose God is their belly.
fw-la. crd rg-crq n1 vbz po32 n1.
(49) part (DIV2)
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2311
THese words, doe partly shew the inward disposition of these m•n, by Bellie, in this place hee meanes in generall all contentments,
THese words, do partly show the inward disposition of these m•n, by Belly, in this place he means in general all contentment's,
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(49) part (DIV2)
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2312
and worldly pleasures, whereof these Teachers being satisfied, they lived at large, and at ease. But how may they be said, to make their bellie their God?
and worldly pleasures, whereof these Teachers being satisfied, they lived At large, and At ease. But how may they be said, to make their belly their God?
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2313
I answer we may be said to make any thing our God.
I answer we may be said to make any thing our God.
pns11 vvb pns12 vmb vbi vvn pc-acp vvi d n1 po12 n1.
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2314
First, when we count it one, as some of the Papists have esteemed of the Pope, First, when we count it one, as Some of the Papists have esteemed of the Pope,
ord, c-crq pns12 vvb pn31 pi, p-acp d pp-f dt njp2 vhb vvn pp-f dt n1,
(49) part (DIV2)
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2315
as of an essence betweene man and God, and some Emperours have required themselves to be so esteemed, and adored as a Dietie.
as of an essence between man and God, and Some emperors have required themselves to be so esteemed, and adored as a Diety.
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(49) part (DIV2)
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2316
Secondly, when wee give such affections to it, as are onely due and proper to God,
Secondly, when we give such affections to it, as Are only due and proper to God,
ord, c-crq pns12 vvb d n2 p-acp pn31, c-acp vbr av-j j-jn cc j p-acp np1,
(49) part (DIV2)
473
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2317
as to trust in it, to repose content in it, to joy in it, and so is that sentence true, amor tuus, Deus tuus.
as to trust in it, to repose content in it, to joy in it, and so is that sentence true, amor Thy, Deus Thy.
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(49) part (DIV2)
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2318
Thirdly, when wee use actions of invocation and adoration thereto: and thus the Papists make Saints their God, attributing such power in working to them,
Thirdly, when we use actions of invocation and adoration thereto: and thus the Papists make Saints their God, attributing such power in working to them,
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(49) part (DIV2)
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Page 199
2319
as is onely proper to God. Fourthly, when wee bestow all labour to giv• satisfaction thereunto:
as is only proper to God. Fourthly, when we bestow all labour to giv• satisfaction thereunto:
c-acp vbz av-j j p-acp np1. ord, c-crq pns12 vvb d n1 p-acp n1 n1 av:
(49) part (DIV2)
474
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2320
for explication, these men gave the intention of their most inward affections, to procure content to their lusts, all their labour was to this end,
for explication, these men gave the intention of their most inward affections, to procure content to their Lustiest, all their labour was to this end,
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(49) part (DIV2)
475
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2321
and so quieted themselves in the injoyment of them, and as they made their bellie their God, so their belly acted the part of a god, in giving them lawes, bidding them to doe, proiect, devise this or that, undermine such,
and so quieted themselves in the enjoyment of them, and as they made their belly their God, so their belly acted the part of a god, in giving them laws, bidding them to do, project, devise this or that, undermine such,
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(49) part (DIV2)
475
Page 199
2322
and grounding them in this first fundamentall law.
and grounding them in this First fundamental law.
cc vvg pno32 p-acp d ord j n1.
(49) part (DIV2)
475
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2323
Thou canst not live long, neither wilt thou live well therefore while thou livest live for thy pleasure, take thy ease,
Thou Canst not live long, neither wilt thou live well Therefore while thou Livest live for thy pleasure, take thy ease,
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(49) part (DIV2)
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Page 199
2324
and from thence inioynes them to use all meanes thereto, take all acquaintance, undermine all that crosse thee:
and from thence enjoins them to use all means thereto, take all acquaintance, undermine all that cross thee:
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(49) part (DIV2)
475
Page 200
2325
and all to this end, that thou maist have thy ease. As it was then, so now is it with the Papists their successors:
and all to this end, that thou Mayest have thy ease. As it was then, so now is it with the Papists their Successors:
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(49) part (DIV2)
475
Page 200
2326
all the differences in Religion betweene them and us, are by them grounded on the bellie, that is the Monarchie of the Pope,
all the differences in Religion between them and us, Are by them grounded on the belly, that is the Monarchy of the Pope,
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(49) part (DIV2)
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2327
and worldly pompe, and Masses invented for idle Priests, latine prayers, little or no preaching, onely that the people being ignorant, they might more easily command them.
and worldly pomp, and Masses invented for idle Priests, latin Prayers, little or no preaching, only that the people being ignorant, they might more Easily command them.
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(49) part (DIV2)
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2328
If their errors were not invested in gaine, wee should soone accord, their worship, especially the manner thereof, onely to delight the sense.
If their errors were not invested in gain, we should soon accord, their worship, especially the manner thereof, only to delight the sense.
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(49) part (DIV2)
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2329
And among our selves, many are not wanting that make profession of religion, but denie the power thereof:
And among our selves, many Are not wanting that make profession of Religion, but deny the power thereof:
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(49) part (DIV2)
477
Page 200
2330
so long as religion and outward content doe meet, and when Religion brings preferment, all will be religious,
so long as Religion and outward content do meet, and when Religion brings preferment, all will be religious,
av av-j c-acp n1 cc j n1 vdb vvi, cc c-crq n1 vvz n1, d vmb vbi j,
(49) part (DIV2)
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Page 200
2331
for they live by no rules.
for they live by no rules.
c-acp pns32 vvb p-acp dx n2.
(49) part (DIV2)
477
Page 200
2332
but those that their lusts prescribes, morning and evening taking care for the flesh, how to bee rich,
but those that their Lustiest prescribes, morning and evening taking care for the Flesh, how to be rich,
cc-acp d cst po32 n2 vvz, n1 cc n1 vvg n1 p-acp dt n1, c-crq pc-acp vbi j,
(49) part (DIV2)
477
Page 200
2333
how to live at ease, and for this will sell their birthright in happinesse, refusing the Word, refusing good companie, yea heaven it selfe.
how to live At ease, and for this will fell their birthright in happiness, refusing the Word, refusing good company, yea heaven it self.
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(49) part (DIV2)
477
Page 200
2334
And this justly comes as a iudgement for mans first rebellion, when men will not serve God as they should, they are iustly given over to the service of those that are no Gods.
And this justly comes as a judgement for men First rebellion, when men will not serve God as they should, they Are justly given over to the service of those that Are no God's
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(49) part (DIV2)
477
Page 200
2335
But it may be asked, may wee not seeke to content our flesh? But it may be asked, may we not seek to content our Flesh?
p-acp pn31 vmb vbi vvn, vmb pns12 xx vvi pc-acp vvi po12 n1?
(49) part (DIV2)
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Page 200
2336
I answer, wee may respect our bodies, and there is a due honour that belongs to the outward man, I answer, we may respect our bodies, and there is a due honour that belongs to the outward man,
pns11 vvb, pns12 vmb vvi po12 n2, cc pc-acp vbz dt j-jn n1 cst vvz p-acp dt j n1,
(49) part (DIV2)
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Page 201
2337
but we must so seeke for them, as in the first place and principally we seeke the Kingdome of heaven,
but we must so seek for them, as in the First place and principally we seek the Kingdom of heaven,
cc-acp pns12 vmb av vvi p-acp pno32, c-acp p-acp dt ord n1 cc av-jn pns12 vvb dt n1 pp-f n1,
(49) part (DIV2)
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Page 201
2338
and is righteousnesse, and then God hath promised to cast these things upon us.
and is righteousness, and then God hath promised to cast these things upon us.
cc vbz n1, cc av np1 vhz vvn pc-acp vvi d n2 p-acp pno12.
(49) part (DIV2)
479
Page 201
2339
But when wee breake order and measure, being first and principally carefull for our lusts, the divell knowing our haunts offers baites fitting for our humours,
But when we break order and measure, being First and principally careful for our Lustiest, the Devil knowing our haunts offers baits fitting for our humours,
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(49) part (DIV2)
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Page 201
2340
and wee like filthi• swine devoure our owne destruction.
and we like filthi• Swine devour our own destruction.
cc pns12 vvb n1 n1 vvb po12 d n1.
(49) part (DIV2)
479
Page 201
2341
And therefore to avoid this, let us set the feare of God and damnation before our eyes, and if we use not these things moderatly and soberly, let that in Rom. 8.13. be as a flaming sword to keepe us from the way to destruction.
And Therefore to avoid this, let us Set the Fear of God and damnation before our eyes, and if we use not these things moderately and soberly, let that in Rom. 8.13. be as a flaming sword to keep us from the Way to destruction.
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(49) part (DIV2)
480
Page 201
2342
If we live according to the lusts of the flesh, we shall die: If we live according to the Lustiest of the Flesh, we shall die:
cs pns12 vvb vvg p-acp dt n2 pp-f dt n1, pns12 vmb vvi:
(49) part (DIV2)
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Page 201
2343
and therefore, as strangers and Pilgrims let us abstaine from fleshly lusts, which fight against the soule:
and Therefore, as Strangers and Pilgrim's let us abstain from fleshly Lustiest, which fight against the soul:
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(49) part (DIV2)
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Page 201
2344
against our comfort here, and our happie estate hereafter.
against our Comfort Here, and our happy estate hereafter.
p-acp po12 n1 av, cc po12 j n1 av.
(49) part (DIV2)
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Page 201
2345
Secondly, let us avoid the companie of condemned persons, but looke on them with a kinde of horrour,
Secondly, let us avoid the company of condemned Persons, but look on them with a kind of horror,
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(49) part (DIV2)
481
Page 201
2346
and detestation of them, and and passe not for their wicked censures, their end is damnation, and their bellie is their God.
and detestation of them, and and pass not for their wicked censures, their end is damnation, and their belly is their God.
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(49) part (DIV2)
481
Page 201
2347
But because the best are drawne away by these pleasures, let us observe some directions; And first, let us see the reasons why we are thus inveagled with them.
But Because the best Are drawn away by these pleasures, let us observe Some directions; And First, let us see the Reasons why we Are thus inveigled with them.
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(49) part (DIV2)
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2348
First, these earthly contentments are present to our sense:
First, these earthly contentment's Are present to our sense:
ord, d j ng1 vbr j p-acp po12 n1:
(49) part (DIV2)
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the other onely are present to faith, which the carnall man lookes not after, neither cares for.
the other only Are present to faith, which the carnal man looks not After, neither Cares for.
dt j-jn j vbr j p-acp n1, r-crq dt j n1 vvz xx a-acp, dx n2 p-acp.
(49) part (DIV2)
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Secondly, wee nusle up our selves in an opinion of the necessitie of these things, seeing the present use of them,
Secondly, we nusle up our selves in an opinion of the necessity of these things, seeing the present use of them,
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(49) part (DIV2)
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and wee see no present use of those better things.
and we see no present use of those better things.
cc pns12 vvb dx j n1 pp-f d j n2.
(49) part (DIV2)
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Thirdly, these things are bred up with us, and wee are acquainted with them from our infancie :
Thirdly, these things Are bred up with us, and we Are acquainted with them from our infancy:
ord, d n2 vbr vvn a-acp p-acp pno12, cc pns12 vbr vvn p-acp pno32 p-acp po12 n1:
(49) part (DIV2)
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and so they pleade prescription, and when we are thus taken up before, Religion comes after,
and so they plead prescription, and when we Are thus taken up before, Religion comes After,
cc av pns32 vvb n1, cc c-crq pns12 vbr av vvn a-acp a-acp, n1 vvz a-acp,
(49) part (DIV2)
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and very hard it must needs be, to keepe our mindes lifted up, and yet is it most necessarie to be,
and very hard it must needs be, to keep our minds lifted up, and yet is it most necessary to be,
cc av av-j pn31 vmb av vbi, pc-acp vvi po12 n2 vvn a-acp, cc av vbz pn31 av-ds j pc-acp vbi,
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for lusts doe drowne men in perdition, 1 Tim. 6.9.
for Lustiest do drown men in perdition, 1 Tim. 6.9.
c-acp n2 vdb vvi n2 p-acp n1, crd np1 crd.
(49) part (DIV2)
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But for helpes in this estate of ours, observe first, with due consideration, the nature, dignitie, and excellencie of the soule:
But for helps in this estate of ours, observe First, with due consideration, the nature, dignity, and excellency of the soul:
cc-acp p-acp n2 p-acp d n1 pp-f png12, vvb ord, p-acp j-jn n1, dt n1, n1, cc n1 pp-f dt n1:
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that it is a spirit of an excellent beautie, adorned with understanding and judgement, not made to cast off the crowne, submitting it selfe to the rule of every base lust, which indeed is the onely happinesse of the beasts,
that it is a Spirit of an excellent beauty, adorned with understanding and judgement, not made to cast off the crown, submitting it self to the Rule of every base lust, which indeed is the only happiness of the beasts,
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nay if happinesse consist in pleasing the senses, beasts are more happie than we, for they have neither s••me without,
nay if happiness consist in pleasing the Senses, beasts Are more happy than we, for they have neither s••me without,
uh-x cs n1 vvb p-acp vvg dt n2, n2 vbr av-dc j cs pns12, c-acp pns32 vhb dx n1 p-acp,
(49) part (DIV2)
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nor conscience within, to disquiet them in the injoyment of their pleasures.
nor conscience within, to disquiet them in the enjoyment of their pleasures.
ccx n1 a-acp, pc-acp vvi pno32 p-acp dt n1 pp-f po32 n2.
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And know also that this bodie of ours, being of that excellent temper, is a fabricke which was not made onely for to be a strainer for meate to passe through:
And know also that this body of ours, being of that excellent temper, is a fabric which was not made only for to be a strainer for meat to pass through:
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The qualitie of the braine in man, the structure of the eve, doe testifie man was made for divine meditation, to contemplate of the workes of God, which it doth behold with the eye, as through a glasse.
The quality of the brain in man, the structure of the eve, do testify man was made for divine meditation, to contemplate of the works of God, which it does behold with the eye, as through a glass.
dt n1 pp-f dt n1 p-acp n1, dt n1 pp-f dt n1, vdb vvi n1 vbds vvn p-acp j-jn n1, pc-acp vvi pp-f dt n2 pp-f np1, r-crq pn31 vdz vvi p-acp dt n1, c-acp p-acp dt n1.
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Secondly, wee must know, by giving our affections to these things, we are made like the things we affect :
Secondly, we must know, by giving our affections to these things, we Are made like the things we affect:
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(49) part (DIV2)
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for the soule is placed in the middest, as it were betweene heaven and earth, and as it affects the one or the other, so is it fashioned;
for the soul is placed in the midst, as it were between heaven and earth, and as it affects the one or the other, so is it fashioned;
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2364
if we love the flesh we are flesh, if wee follow the spirit, wee are transformed to its likenesse.
if we love the Flesh we Are Flesh, if we follow the Spirit, we Are transformed to its likeness.
cs pns12 vvb dt n1 pns12 vbr n1, cs pns12 vvb dt n1, pns12 vbr vvn p-acp po31 n1.
(49) part (DIV2)
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Thirdly, consider that God is better than the worshipper, else is hee mad that will worship it;
Thirdly, Consider that God is better than the worshipper, Else is he mad that will worship it;
ord, vvb cst np1 vbz jc cs dt n1, av vbz pns31 j cst vmb vvi pn31;
(49) part (DIV2)
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but the bellie is baser than our selves:
but the belly is baser than our selves:
cc-acp dt n1 vbz jc cs po12 n2:
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2367
reason teacheth us the pleasures of this life end in death, when our soules must still continue after all:
reason Teaches us the pleasures of this life end in death, when our Souls must still continue After all:
n1 vvz pno12 dt n2 pp-f d n1 n1 p-acp n1, c-crq po12 n2 vmb av vvi p-acp d:
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now to seeke such pleasures as cannot continue with us is madnesse, as appeares even by the light of reason:
now to seek such pleasures as cannot continue with us is madness, as appears even by the Light of reason:
av pc-acp vvi d n2 p-acp vmbx vvi p-acp pno12 vbz n1, c-acp vvz av p-acp dt n1 pp-f n1:
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2369
and therefore are of more power with naturall men, than pure religious truthes, but for those that are called;
and Therefore Are of more power with natural men, than pure religious truths, but for those that Are called;
cc av vbr pp-f dc n1 p-acp j n2, cs j j ng1, cc-acp p-acp d cst vbr vvn;
(49) part (DIV2)
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2370
The Scripture puts them in minde of the last day of judgement, and telles them that they are made for heaven :
The Scripture puts them in mind of the last day of judgement, and tells them that they Are made for heaven:
dt n1 vvz pno32 p-acp n1 pp-f dt ord n1 pp-f n1, cc vvz pno32 cst pns32 vbr vvn p-acp n1:
(49) part (DIV2)
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and such are therefore to set their mindes on things which are above, where Christ sitteth on the right hand of God; Col. 3.1. and when they begin to grow worldly, and to follow their belly, it calles them backe with a but know for all this, God will bring thee to judgement :
and such Are Therefore to Set their minds on things which Are above, where christ Sitteth on the right hand of God; Col. 3.1. and when they begin to grow worldly, and to follow their belly, it calls them back with a but know for all this, God will bring thee to judgement:
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(49) part (DIV2)
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2372
which duly pondered, cannot but be as a hooke in our jawes, to bring us back to a more diligent watch over our wayes.
which duly pondered, cannot but be as a hook in our Jaws, to bring us back to a more diligent watch over our ways.
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VERS. 19. And whose glorie is in their shame.
VERS. 19. And whose glory is in their shame.
fw-la. crd cc rg-crq n1 vbz p-acp po32 n1.
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A Second part of the inward disposition shewing, that they glorie in that which brought shame to them for circumcision was a ceremonie given to the Church when it was but in the infancie,
A Second part of the inward disposition showing, that they glory in that which brought shame to them for circumcision was a ceremony given to the Church when it was but in the infancy,
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and for them that were borne in the strength of the Church, being well growne, to glorie in such beggerly rudiments was shamefull;
and for them that were born in the strength of the Church, being well grown, to glory in such beggarly rudiments was shameful;
cc p-acp pno32 cst vbdr vvn p-acp dt n1 pp-f dt n1, vbg av vvn, pc-acp vvi p-acp d j n2 vbds j;
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in the words, first consider the affection, second the object or end: for the word implyes both:
in the words, First Consider the affection, second the Object or end: for the word Implies both:
p-acp dt n2, ord vvb dt n1, ord dt n1 cc n1: c-acp dt n1 vvz d:
(50) part (DIV2)
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2377
and in the first consider the sinne, then the cure. The sinne that is reproved in them, is vaine-glorie ;
and in the First Consider the sin, then the cure. The sin that is reproved in them, is vainglory;
cc p-acp dt ord vvi dt n1, cs dt n1. dt n1 cst vbz vvn p-acp pno32, vbz n1;
(50) part (DIV2)
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2378
that is, glorying in a thing not to bee gloried in, and it is grounded upon pride, which is a desire of excellencie in vaine things,
that is, glorying in a thing not to be gloried in, and it is grounded upon pride, which is a desire of excellency in vain things,
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2379
and it is for the most part in vaine injuditious men, who ordinarily doe glorie in things that tend to shame.
and it is for the most part in vain injudicious men, who ordinarily do glory in things that tend to shame.
cc pn31 vbz p-acp dt av-ds n1 p-acp j j n2, r-crq av-j vdb vvi p-acp n2 cst vvb pc-acp vvi.
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2380
These Philippians saw that Paul was now committed, the doctrine hee taught they thought was not good enough, they would be wiser than he, and of deeper reach.
These Philippians saw that Paul was now committed, the Doctrine he taught they Thought was not good enough, they would be Wiser than he, and of Deeper reach.
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2381
And thus even within the p•le of the Church, what a scandall is it that men should glorie in a gracelesse grace of swearing? filling up rotten discourse, with new devised othes.And thus even within the p•le of the Church, what a scandal is it that men should glory in a graceless grace of swearing? filling up rotten discourse, with new devised Oaths.
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And others glorie in their foolish (conceipted) gallant apparell, which was for no other end,
And Others glory in their foolish (conceited) gallant apparel, which was for no other end,
cc n2-jn n1 p-acp po32 j (j-vvn) j-jn n1, r-crq vbds p-acp dx j-jn n1,
(50) part (DIV2)
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2383
but principally to cover shame, is not this to glorie in shame? And much more those, that blaming (as it were God) for making them no fairer, will mend the workmanship of God by painting:
but principally to cover shame, is not this to glory in shame? And much more those, that blaming (as it were God) for making them not Fairer, will mend the workmanship of God by painting:
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(50) part (DIV2)
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2384
these while they seeke to keepe outward blemishes from the eyes of men, doe discover to the whole world, that they have a spotted rotten heart within them.
these while they seek to keep outward blemishes from the eyes of men, do discover to the Whole world, that they have a spotted rotten heart within them.
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(50) part (DIV2)
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2385
And indeed, its too common for men illbred up, to thinke admirably of themselves, when all their courses are meere vanitie:
And indeed, its too Common for men illbred up, to think admirably of themselves, when all their courses Are mere vanity:
cc av, pn31|vbz av j c-acp n2 j a-acp, pc-acp vvi av-j pp-f px32, c-crq d po32 n2 vbr j n1:
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2386
He is the onely man of accompt, that cannot put up a crosse word without bloud :He is the only man of account, that cannot put up a cross word without blood:
pns31 vbz dt j n1 pp-f n1, cst vmbx vvi a-acp dt j n1 p-acp n1:
(50) part (DIV2)
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2387
is not this to glorie in shame? when as its the glory of a man to passe by an offence,
is not this to glory in shame? when as its the glory of a man to pass by an offence,
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(50) part (DIV2)
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2388
and they are the best men, that can overcome themselves.
and they Are the best men, that can overcome themselves.
cc pns32 vbr dt js n2, cst vmb vvi px32.
(50) part (DIV2)
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2389
And as helpers on of this vaine boasting, we have a generation of ignorant unsetled understandings, that admire at such shamelesse boasters,
And as helpers on of this vain boasting, we have a generation of ignorant unsettled understandings, that admire At such shameless boaster's,
cc c-acp n2 p-acp pp-f d j n-vvg, pns12 vhb dt n1 pp-f j j-vvn n2, cst vvb p-acp d j ng1,
(50) part (DIV2)
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2390
and so are causes of strengthening such in their vain-glory, such are flatterers of great men:
and so Are Causes of strengthening such in their vainglory, such Are Flatterers of great men:
cc av vbr n2 pp-f vvg d p-acp po32 n1, d vbr n2 pp-f j n2:
(50) part (DIV2)
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2391
let them remember what is denounced against such, woe be to them that call evill good, and good evill.
let them Remember what is denounced against such, woe be to them that call evil good, and good evil.
vvb pno32 vvi r-crq vbz vvn p-acp d, n1 vbb p-acp pno32 cst vvb n-jn j, cc j n-jn.
(50) part (DIV2)
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2392
In the next place, shame is not onely the object of vaine glorie, but the end :
In the next place, shame is not only the Object of vain glory, but the end:
p-acp dt ord n1, n1 vbz xx av-j dt n1 pp-f j n1, cc-acp dt n1:
(50) part (DIV2)
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they that are vaine-glorious, shall bee brought to shame at length:
they that Are vainglorious, shall be brought to shame At length:
pns32 cst vbr j, vmb vbi vvn pc-acp vvi p-acp n1:
(50) part (DIV2)
492
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2394
thus is it sayd of Babylon in Esay, and mysticall Babylon in the Revelations: Though she say I sit as a Queene,
thus is it said of Babylon in Isaiah, and mystical Babylon in the Revelations: Though she say I fit as a Queen,
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(50) part (DIV2)
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2395
and shall seen• mourning, yet stall her plagues come in one day, death, and destruction, and mournlng. Isa. 47.9. & 51.19. Revel. 18.8.and shall seen• mourning, yet stall her plagues come in one day, death, and destruction, and mournlng. Isaiah 47.9. & 51.19. Revel. 18.8.
cc vmb n1 n1, av vvb po31 n2 vvn p-acp crd n1, n1, cc n1, cc vvg. np1 crd. cc crd. vvb. crd.
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2396
For God hath knit vaine-glory and shame, a punishment proportionable and fitting to the sinne,
For God hath knit vainglory and shame, a punishment proportionable and fitting to the sin,
p-acp np1 vhz vvn n1 cc n1, dt n1 j cc vvg p-acp dt n1,
(50) part (DIV2)
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2397
and striking the offender most neere even to the heart and thus did God meete with Achitophel, Absalom & Haman they sought vain-glory,
and striking the offender most near even to the heart and thus did God meet with Ahithophel, Absalom & Haman they sought vainglory,
cc vvg dt n1 av-ds av-j av p-acp dt n1 cc av vdd np1 vvi p-acp np1, np1 cc np1 pns32 vvd n1,
(50) part (DIV2)
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2398
and their ends were shamefull, & such shall be the end of all such, as boast that they can doe mischiefe like Doeg: Psa. 52. And the righteous shall see,
and their ends were shameful, & such shall be the end of all such, as boast that they can do mischief like Doeg: Psa. 52. And the righteous shall see,
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(50) part (DIV2)
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2399
and feare, & laugh at them. For use to our selves, therefore let us take heed of this sinne.
and Fear, & laugh At them. For use to our selves, Therefore let us take heed of this sin.
cc n1, cc vvi p-acp pno32. p-acp n1 p-acp po12 n2, av vvb pno12 vvi n1 pp-f d n1.
(50) part (DIV2)
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2400
For by nature, the best of us are subject to it, we are all inclinable either to glory in such things as we should not,
For by nature, the best of us Are Subject to it, we Are all inclinable either to glory in such things as we should not,
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(50) part (DIV2)
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2401
or to receive glory from such things as wee ought not, or else to glorie after an inordinate manner,
or to receive glory from such things as we ought not, or Else to glory After an inordinate manner,
cc pc-acp vvi n1 p-acp d n2 c-acp pns12 vmd xx, cc av pc-acp vvi p-acp dt j n1,
(50) part (DIV2)
494
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2402
and in that measure we glorie amisse, in that measure wee consult shame to our selves:
and in that measure we glory amiss, in that measure we consult shame to our selves:
cc p-acp d n1 pns12 n1 av, p-acp d n1 pns12 vvb n1 p-acp po12 n2:
(50) part (DIV2)
494
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2403
glory we may, but it must bee well grounded, and in a right manner. And to the attaining thereto, we must first labour for a sound knowledge of God,
glory we may, but it must be well grounded, and in a right manner. And to the attaining thereto, we must First labour for a found knowledge of God,
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(50) part (DIV2)
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2404
and for a sound dependance upon him in all things, and also labour for to see our owne estate, and our many wants. and for a found dependence upon him in all things, and also labour for to see our own estate, and our many Wants.
cc p-acp dt j n1 p-acp pno31 p-acp d n2, cc av vvb c-acp pc-acp vvi po12 d n1, cc po12 d n2.
(50) part (DIV2)
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for wanting this knowledge, men glorie in merits while they live, but when they die they grow ashamed of their courses,
for wanting this knowledge, men glory in merits while they live, but when they die they grow ashamed of their courses,
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(50) part (DIV2)
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2406
and blinde judgement, for while they live, they judge of themselves by their owne conceipt of themselves, which is grounded either by comparing of themselves with those that are worse than themselves,
and blind judgement, for while they live, they judge of themselves by their own conceit of themselves, which is grounded either by comparing of themselves with those that Are Worse than themselves,
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(50) part (DIV2)
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2407
as the Pharisee, that thanked God he was not as the Publican: or else upon the conceipt that shallow persons have of them.
as the Pharisee, that thanked God he was not as the Publican: or Else upon the conceit that shallow Persons have of them.
c-acp dt np1, cst vvd np1 pns31 vbds xx p-acp dt n1: cc av p-acp dt n1 d j n2 vhb pp-f pno32.
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But these are not rules for us to follow, look rather what sayes the humbled conscience, what sayes Gods Word and his Iustice,
But these Are not rules for us to follow, look rather what Says the humbled conscience, what Says God's Word and his justice,
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and take example of the Apostles and holy men of God, that gloried in the Lord reconciled to us in Christ, who is made to us wisedome, sanctification, and redemption. 1 Cor. 30.31. Rejoyce that our names are written in heaven. Luke 10.20. Rejoyce that we understand and know God to be •ust and mercifull. Ier. 9.23.24. Glorie in the testimonie of a good conscience, that we are true Christians, though but weake: 2 Cor. 1.12.
and take Exampl of the Apostles and holy men of God, that gloried in the Lord reconciled to us in christ, who is made to us Wisdom, sanctification, and redemption. 1 Cor. 30.31. Rejoice that our names Are written in heaven. Lycia 10.20. Rejoice that we understand and know God to be •ust and merciful. Jeremiah 9.23.24. Glory in the testimony of a good conscience, that we Are true Christians, though but weak: 2 Cor. 1.12.
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Secondly, we should be content with the judgement and approbation of God, and hearken to the admonitions of his Ministers, and care not for the censures of the world.
Secondly, we should be content with the judgement and approbation of God, and harken to the admonitions of his Ministers, and care not for the censures of the world.
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2411
Thirdly, take wee heed of the first beginnings and motions of sinne:
Thirdly, take we heed of the First beginnings and motions of sin:
ord, vvb pns12 vvb pp-f dt ord n2 cc n2 pp-f n1:
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2412
at the first they are ever modest, the worst man that ever was, was not shamelesse in sinne at the beginning,
At the First they Are ever modest, the worst man that ever was, was not shameless in sin At the beginning,
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2413
but giving way to sinne by little and little, loses all shame, and causes at last corruption in judgement,
but giving Way to sin by little and little, loses all shame, and Causes At last corruption in judgement,
cc-acp vvg n1 p-acp n1 p-acp j cc j, vvz d n1, cc n2 p-acp ord n1 p-acp n1,
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2414
and justifying a mans selfe in wicked courses; pleasures, riches, and such things, they are like a vizard, onely an outside of beautie,
and justifying a men self in wicked courses; pleasures, riches, and such things, they Are like a vizard, only an outside of beauty,
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2415
or like one that vaunteth himselfe hee can act the person of a King, but is in himselfe a bondslave:
or like one that vaunteth himself he can act the person of a King, but is in himself a bondslave:
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2416
they act their parts here on this worldly Stage for an houre, and leave all their followers in eternall bondage forever.
they act their parts Here on this worldly Stage for an hour, and leave all their followers in Eternal bondage forever.
pns32 vvi po32 n2 av p-acp d j n1 p-acp dt n1, cc vvb d po32 n2 p-acp j n1 av.
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2417
Therefore let us not bee ashamed for Christs cause, but stand out, labour for sinceritie now,
Therefore let us not be ashamed for Christ cause, but stand out, labour for sincerity now,
av vvb pno12 xx vbi j p-acp npg1 n1, cc-acp vvb av, vvb p-acp n1 av,
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2418
and wee shall have glorie hereafter, which as the light, shall increase, when as the candle of the wicked shall be put out.
and we shall have glory hereafter, which as the Light, shall increase, when as the candle of the wicked shall be put out.
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2419
VERS. 19. Who minde earthly things.
VERS. 19. Who mind earthly things.
fw-la. crd q-crq n1 j n2.
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2420
TO Minde, in this place is taken largely, to thinke upon, remember, desire, joy, and to have all the soule exercised.
TO Mind, in this place is taken largely, to think upon, Remember, desire, joy, and to have all the soul exercised.
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2421
Earthly things, that is lusts of the flesh, lusts of the eyes, pride of life, pleasures, and profits, and honours:Earthly things, that is Lustiest of the Flesh, Lustiest of the eyes, pride of life, pleasures, and profits, and honours:
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2422
which are therefore called earthly, because they are conversant about earthly things, and because they make their followers earthly minded: and lastly, they are called earthly, in opposition to those that are heavenly :
which Are Therefore called earthly, Because they Are conversant about earthly things, and Because they make their followers earthly minded: and lastly, they Are called earthly, in opposition to those that Are heavenly:
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2423
and thus in particular, those that minde honour are ambitious;
and thus in particular, those that mind honour Are ambitious;
cc av p-acp j, d cst n1 n1 vbr j;
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2424
those that minde riches are covetous, if pleasure then they are voluptuous, and all of them are earthly.
those that mind riches Are covetous, if pleasure then they Are voluptuous, and all of them Are earthly.
d cst n1 n2 vbr j, cs n1 cs pns32 vbr j, cc d pp-f pno32 vbr j.
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2425
For as the Ocean is but one, and yet divers parts thereof have severall names, so worldlinesse is but one sinne, yet having many kindes, it hath also divers names.
For as the Ocean is but one, and yet diverse parts thereof have several names, so worldliness is but one sin, yet having many Kinds, it hath also diverse names.
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2426
The observation that hence we may gather, is, that the earthly disposition and minde, is the temper of that man, who is in the estate of damnation:
The observation that hence we may gather, is, that the earthly disposition and mind, is the temper of that man, who is in the estate of damnation:
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2427
for the minde of such doe shew a dead soule, estranged from the life of God:
for the mind of such do show a dead soul, estranged from the life of God:
p-acp dt n1 pp-f d vdb vvi dt j n1, vvn p-acp dt n1 pp-f np1:
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2428
to be carnally minded is death, saith the Apostle, Rom. 8.6. For a man lives as hee mindes and loves.to be carnally minded is death, Says the Apostle, Rom. 8.6. For a man lives as he minds and loves.
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2429
Secondly, earthly disposition is opposite to God, so Rom. 8.7. The carnall minde is enmitie against God.
Secondly, earthly disposition is opposite to God, so Rom. 8.7. The carnal mind is enmity against God.
ord, j n1 vbz j-jn p-acp np1, av np1 crd. dt j n1 vbz n1 p-acp np1.
(51) part (DIV2)
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2430
Observe we further, the Apostle describes not these by any notorious grosse scandalous sinne, but by the inward disposition of the heart ▪ for outward actions are onely effects and rivers flowing from the spring of corruption in our hearts.
Observe we further, the Apostle describes not these by any notorious gross scandalous sin, but by the inward disposition of the heart ▪ for outward actions Are only effects and Rivers flowing from the spring of corruption in our hearts.
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2431
Whence we may note, that God lookes to the inward frame of the soule in men:
Whence we may note, that God looks to the inward frame of the soul in men:
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2432
and therefore though in the eyes of men, a man may be without spot, yet is his corruption that is within, open and manifest to the all-seeing eye of God.
and Therefore though in the eyes of men, a man may be without spot, yet is his corruption that is within, open and manifest to the All-seeing eye of God.
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(51) part (DIV2)
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2433
And therefore, from hence we are to be stirred up, to humble our selves before God, by examining our hearts, and laying open our most secret corruptions.
And Therefore, from hence we Are to be stirred up, to humble our selves before God, by examining our hearts, and laying open our most secret corruptions.
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(51) part (DIV2)
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2434
And secondly, this ought to comfort us, that though in our dayly practice we often fall,
And secondly, this ought to Comfort us, that though in our daily practice we often fallen,
cc ord, d pi pc-acp vvi pno12, cst cs p-acp po12 j n1 pns12 av vvi,
(51) part (DIV2)
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2435
yet God in his goodnesse lookes at the inward frame of the soule, and accepts of it.
yet God in his Goodness looks At the inward frame of the soul, and accepts of it.
av np1 p-acp po31 n1 vvz p-acp dt j n1 pp-f dt n1, cc vvz pp-f pn31.
(51) part (DIV2)
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2436
Thirdly, this justly layes open the folly of mens censures:
Thirdly, this justly lays open the folly of men's censures:
ord, d av-j vvz av-j dt n1 pp-f ng2 n2:
(51) part (DIV2)
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2437
if a man breake not out into open outragious sinnes, they esteeme and commend such for good men,
if a man break not out into open outrageous Sins, they esteem and commend such for good men,
cs dt n1 vvb xx av p-acp j j n2, pns32 vvb cc vvi d p-acp j n2,
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2438
though it may bee his soule is full stuffed with Atheisme, revenge, and all manner of villanie.
though it may be his soul is full stuffed with Atheism, revenge, and all manner of villainy.
cs pn31 vmb vbi po31 n1 vbz av-j vvn p-acp n1, n1, cc d n1 pp-f n1.
(51) part (DIV2)
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2439
Fourthly, this should teach us to condemne our selves, even for our sinfull thoughts :
Fourthly, this should teach us to condemn our selves, even for our sinful thoughts:
ord, d vmd vvi pno12 pc-acp vvi po12 n2, av p-acp po12 j n2:
(51) part (DIV2)
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2440
for know, though thou livest without danger of mans law, thou maist have a rebellious minde opposite to the divine law of God, by which thou shalt be judged.
for know, though thou Livest without danger of men law, thou Mayest have a rebellious mind opposite to the divine law of God, by which thou shalt be judged.
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(51) part (DIV2)
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2441
Yet seeing for this present life, wee stand in need of earthly things, and are not to cast off all care of them, let us hearken to some directions in the use of them:
Yet seeing for this present life, we stand in need of earthly things, and Are not to cast off all care of them, let us harken to Some directions in the use of them:
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(51) part (DIV2)
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2442
For riches and other necessaries, God sends them unto us to be as meanes to sweeten our pilgrimage here.
For riches and other necessaries, God sends them unto us to be as means to sweeten our pilgrimage Here.
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(51) part (DIV2)
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2443
In the using them, take heed they doe not possesse and take up our whole heart, immoderately labouring after them, and before any spirituall grace: In the using them, take heed they do not possess and take up our Whole heart, immoderately labouring After them, and before any spiritual grace:
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(51) part (DIV2)
509
Page 210
2444
This the Apostle blames in these men, he saw they made religion to bee subordinate,
This the Apostle blames in these men, he saw they made Religion to be subordinate,
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(51) part (DIV2)
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2445
and to give place to their worldly lusts, and that as he cared not, if by any meanes he could attaine to the resurrection of the dead:
and to give place to their worldly Lustiest, and that as he cared not, if by any means he could attain to the resurrection of the dead:
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(51) part (DIV2)
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2446
so they contrarily cared not, if by any meanes, through any crosse or losse whatsoever, they could attaine to riches, honour, or the like;
so they contrarily cared not, if by any means, through any cross or loss whatsoever, they could attain to riches, honour, or the like;
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(51) part (DIV2)
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2447
yea, if religion stood in their way, though it were with the losse of Religion and a good conscience.
yea, if Religion stood in their Way, though it were with the loss of Religion and a good conscience.
uh, cs n1 vvd p-acp po32 n1, cs pn31 vbdr p-acp dt n1 pp-f n1 cc dt j n1.
(51) part (DIV2)
509
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2448
Secondly, we must take heed that wee use these earthly things so, as to draw good out of them, and to imploy them to good;
Secondly, we must take heed that we use these earthly things so, as to draw good out of them, and to employ them to good;
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(51) part (DIV2)
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2449
labour we to see God in pleasure, in rich•s, and in our abundance, knowing and esteeming of them,
labour we to see God in pleasure, in rich•s, and in our abundance, knowing and esteeming of them,
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(51) part (DIV2)
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2450
as a beame of the bright Sun-shine of Gods favour to us, and thus to be lifted up, to admire and praise his goodnesse.
as a beam of the bright Sunshine of God's favour to us, and thus to be lifted up, to admire and praise his Goodness.
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(51) part (DIV2)
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Page 211
2451
Thirdly, make them instruments of mercie and bountie:
Thirdly, make them Instruments of mercy and bounty:
ord, vvb pno32 n2 pp-f n1 cc n1:
(51) part (DIV2)
511
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2452
its an excellent way to further our accompts, so receive the good as wee avoide the snare, the way is not to hide our talents in a napkin, to enter into a Monasterie, to live idle;
its an excellent Way to further our accounts, so receive the good as we avoid the snare, the Way is not to hide our Talents in a napkin, to enter into a Monastery, to live idle;
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(51) part (DIV2)
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2453
but to occupie, use, and imploy them in the service of God, and of our neighbours.
but to occupy, use, and employ them in the service of God, and of our neighbours.
cc-acp pc-acp vvi, vvb, cc vvi pno32 p-acp dt n1 pp-f np1, cc pp-f po12 n2.
(51) part (DIV2)
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2454
To conclude, let us so use them, as they be helpers of us to a better life, not binderers :
To conclude, let us so use them, as they be helpers of us to a better life, not binderers:
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(51) part (DIV2)
512
Page 211
2455
for wee are in an estate betweene two, in a warring and conflicting estate, even as a peece of iron betweene two loadstones,
for we Are in an estate between two, in a warring and conflicting estate, even as a piece of iron between two loadstones,
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(51) part (DIV2)
512
Page 211
2456
and know not which way to leane, and yet may offend in the excesse of either side.
and know not which Way to lean, and yet may offend in the excess of either side.
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(51) part (DIV2)
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Page 211
2457
And therefore let us observe some signes, whereby we may know whether we bee right or not.
And Therefore let us observe Some Signs, whereby we may know whither we be right or not.
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(51) part (DIV2)
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2458
And first of all, this affection of love being the primarie and principall part, is knowne by other affections.
And First of all, this affection of love being the primary and principal part, is known by other affections.
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(51) part (DIV2)
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2459
If therefore our love bee set on the world, we shall greeve and vexe our selves for worldly losses, If Therefore our love be Set on the world, we shall grieve and vex our selves for worldly losses,
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(51) part (DIV2)
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2460
and fret and be chafed when wee are crossed in them : and this made Ahab so lumpish, as nothing could comfort him but Naboths vineyard.and fret and be chafed when we Are crossed in them: and this made Ahab so lumpish, as nothing could Comfort him but Naboth's vineyard.
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(51) part (DIV2)
514
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2461
Secondly, let us observe whether our labours and indeavours are carried :
Secondly, let us observe whither our labours and endeavours Are carried:
ord, vvb pno12 vvi cs po12 n2 cc n2 vbr vvn:
(51) part (DIV2)
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2462
what wee talke of most, what thinke we or meditate wee on, first and last, morning and evening,
what we talk of most, what think we or meditate we on, First and last, morning and evening,
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(51) part (DIV2)
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2463
if wee observe our carriage, it will discover our minde. Such, are also opposite to any religious good course:
if we observe our carriage, it will discover our mind. Such, Are also opposite to any religious good course:
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(51) part (DIV2)
515
Page 212
2464
he that is rich, bitterly opposeth goodnesse, and therefore it is that Christ said, Yee cannot serve God, and Mammon, and concludeth;
he that is rich, bitterly Opposeth Goodness, and Therefore it is that christ said, Ye cannot serve God, and Mammon, and Concludeth;
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(51) part (DIV2)
516
Page 212
2465
It is harder for a rich man to get into heaven, than for a Camell to passe through a needles eye.
It is harder for a rich man to get into heaven, than for a Camel to pass through a needles eye.
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(51) part (DIV2)
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2466
But to cure this sore, Let us fetch arguments from the nature of the soule of man,
But to cure this soar, Let us fetch Arguments from the nature of the soul of man,
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(51) part (DIV2)
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Page 212
2467
and the nature of these things, and consider the incongruitie betweene the soule, a pure heavenly spirituall essence,and the nature of these things, and Consider the incongruity between the soul, a pure heavenly spiritual essence,
cc dt n1 pp-f d n2, cc vvb dt n1 p-acp dt n1, dt j j j n1,
(51) part (DIV2)
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Page 212
2468
and base earthly corrupt things, dust was made meate for the serpent by a curse, and not for man.
and base earthly corrupt things, dust was made meat for the serpent by a curse, and not for man.
cc j j j n2, n1 vbds vvn n1 p-acp dt n1 p-acp dt n1, cc xx p-acp n1.
(51) part (DIV2)
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2469
And remember, The God of truth hath threatned vengeance against his dearest children, that doe not mortifie their carnall lusts.
And Remember, The God of truth hath threatened vengeance against his dearest children, that do not mortify their carnal Lustiest.
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(51) part (DIV2)
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2470
Abhorre we therefore, the first thoughts of this sinne, and divert our soules to higher thoughts,
Abhor we Therefore, the First thoughts of this sin, and divert our Souls to higher thoughts,
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and bee humbled, shaming our selves for debasing our soules in that manner, else will God take us in hand,
and be humbled, shaming our selves for debasing our Souls in that manner, Else will God take us in hand,
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2472
for he will not suffer his children to surfeit on the world, but will bring them backe, that they shall see and know, all is but vanitie and vexation of spirit.
for he will not suffer his children to surfeit on the world, but will bring them back, that they shall see and know, all is but vanity and vexation of Spirit.
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2473
VERS. 20. For our conversation is in Heaven.
VERS. 20. For our Conversation is in Heaven.
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T•e word translated here For, in the former translation is But, and so it depends on the fore going words, some walke as enemies to the crosse of Christ, &c. But our conversation is in heaven.
T•e word translated Here For, in the former Translation is But, and so it depends on the before going words, Some walk as enemies to the cross of christ, etc. But our Conversation is in heaven.
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(52) part (DIV2)
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2475
If it be as it is here translated, For, then doth it follow the 17. ver. Mark them that walke as ye have us for an example,
If it be as it is Here translated, For, then does it follow the 17. ver. Mark them that walk as you have us for an Exampl,
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for our conversation is in heaven: Shewing the reason why he was so confident in propounding his example to bee imitated:for our Conversation is in heaven: Showing the reason why he was so confident in propounding his Exampl to be imitated:
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which way it be taken it is not much materiall, onely from the opposition between those examples he speakes of immediately going before,
which Way it be taken it is not much material, only from the opposition between those Examples he speaks of immediately going before,
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2478
and is propounded in this verse.
and is propounded in this verse.
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Note that in the Church, there are alwayes men of divers dispositions ▪ some ever goe with the current into Mare mortuum, and others ever against the streame,Note that in the Church, there Are always men of diverse dispositions ▪ Some ever go with the current into Mare mortuum, and Others ever against the stream,
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like the starres that are carried with a secret motion of their owne:
like the Stars that Are carried with a secret motion of their own:
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notwithstanding that in this world, they seeme to be carried by the violent motion of the common course of men.
notwithstanding that in this world, they seem to be carried by the violent motion of the Common course of men.
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And this was first, in Gods eternall decree, that their should be perpetuall enmitie between the seed of the woman, and of the serpent.
And this was First, in God's Eternal Decree, that their should be perpetual enmity between the seed of the woman, and of the serpent.
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2483
Secondly, There is a difference in calling ▪ some onely outwardly, some inwardly by his spirit.
Secondly, There is a difference in calling ▪ Some only outwardly, Some inwardly by his Spirit.
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2484
Many are called, but few are chosen. Thirdly, they differ in their rulers :
Many Are called, but few Are chosen. Thirdly, they differ in their Rulers:
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one are governed by the Divell, and led captive to doe his will, others by God.
one Are governed by the devil, and led captive to do his will, Others by God.
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2486
Fourthly, in regard of their conversation: some are heavenly minded, others are altogether earthly. Fifthly, their ends are different :
Fourthly, in regard of their Conversation: Some Are heavenly minded, Others Are altogether earthly. Fifthly, their ends Are different:
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2487
the way of one is upwards to heaven, the way of the other is downward, tending to the gates of death, even to hell.
the Way of one is upward to heaven, the Way of the other is downward, tending to the gates of death, even to hell.
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But to come to the words; The Apostle saith, not my conversation, but our conversation ;
But to come to the words; The Apostle Says, not my Conversation, but our Conversation;
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implying, that those that meane not to bee of the number of those that have their end in damnation, they must bee of the number of those of a holy conversation.
implying, that those that mean not to be of the number of those that have their end in damnation, they must be of the number of those of a holy Conversation.
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The word in the originall, signifies most properly a freedome, or a Burgership: So as from the metaphour, we may gather thus much.
The word in the original, signifies most properly a freedom, or a Burgership: So as from the metaphour, we may gather thus much.
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2491
That Heaven is a Citie, and all true Christians are Citizens, and inhabitants of this Citie: That Heaven is a city, and all true Christians Are Citizens, and inhabitants of this city:
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for as it is in the Citie of this world, so may it be said comparatively of this Citie and the inhabitants.
for as it is in the city of this world, so may it be said comparatively of this city and the inhabitants.
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(52) part (DIV2)
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2493
First, its under a governour, who is the Lord Christ. Secondly, its governed by law, which is Gods law.
First, its under a governor, who is the Lord christ. Secondly, its governed by law, which is God's law.
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2494
Thirdly, it hath a store-house of all good things, as of food, and of other of the like sort, which is heaven,
Thirdly, it hath a storehouse of all good things, as of food, and of other of the like sort, which is heaven,
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2495
for it hath bread of life, it hath rich and plenteous treasure. Fourthly, it hath liberties, they are free from Sathans tyrannie, free from the lawes curse,
for it hath bred of life, it hath rich and plenteous treasure. Fourthly, it hath Liberties, they Are free from Satan's tyranny, free from the laws curse,
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(52) part (DIV2)
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2496
and condemning power, and are all Kings, and shall all raigne, they shall bee free from all weaknesse, from ill comp•nie, from temptation, the lambe shall be all in all, glorious things are spoken of thee thou Citie of God.
and condemning power, and Are all Kings, and shall all Reign, they shall be free from all weakness, from ill comp•nie, from temptation, the lamb shall be all in all, glorious things Are spoken of thee thou city of God.
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Fifthly, they speake one language, the language of Canaan, the language of the beast they abhorre.
Fifthly, they speak one language, the language of Canaan, the language of the beast they abhor.
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(52) part (DIV2)
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2498
And lastly, their carriage is alike: grave like Citizens of heaven, their faces are still as they were going to Ierusalem, their continuing and abiding Citie,
And lastly, their carriage is alike: grave like Citizens of heaven, their faces Are still as they were going to Ierusalem, their Continuing and abiding city,
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(52) part (DIV2)
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2499
for while they are in this life, they are still as it were in the Suburbs.
for while they Are in this life, they Are still as it were in the Suburbs.
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Hence, we may gather divers grounds, that while we live in this world, a Christian is but a Pilgrim and stranger :
Hence, we may gather diverse grounds, that while we live in this world, a Christian is but a Pilgrim and stranger:
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heaven is his home, and this life is but a way, and he a passenger.
heaven is his home, and this life is but a Way, and he a Passenger.
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(52) part (DIV2)
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And thus David accompt•d of himselfe, though a King, yet but a stranger, both himselfe and his fathers:
And thus David accompt•d of himself, though a King, yet but a stranger, both himself and his Father's:
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(52) part (DIV2)
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2503
and therefore, as a passenger, hee provides for his journey, he stands not for ill usage, cares not to looke after delights in the way,
and Therefore, as a Passenger, he provides for his journey, he Stands not for ill usage, Cares not to look After delights in the Way,
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2504
but uses them as advantagious to his journey. And secondly, hee is inquisitive after the way :
but uses them as advantageous to his journey. And secondly, he is inquisitive After the Way:
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2505
fearing he should goe amisse, and furnisheth himselfe with cordials, to cheere him and strengthen him in his journey, he inquires after the guide of Gods spirit, to be as the pillar of fire to guide him in the darknesse of this world.
fearing he should go amiss, and furnisheth himself with cordials, to cheer him and strengthen him in his journey, he inquires After the guide of God's Spirit, to be as the pillar of fire to guide him in the darkness of this world.
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Thirdly, Hee is well provided of weapons, against such enemies as hee shall meet with in the way:
Thirdly, He is well provided of weapons, against such enemies as he shall meet with in the Way:
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he hath the shield of faith, and the sword of the spirit, which is the word of God.
he hath the shield of faith, and the sword of the Spirit, which is the word of God.
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The second ground that arises hence, is that a Christians indeavours are of a high nature :
The second ground that arises hence, is that a Christians endeavours Are of a high nature:
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2509
his looke is high, his soule and minde are ever upward, casting all burthens of earthly cares and delights from him, that hee may freely mount up in the presence of his maker.
his look is high, his soul and mind Are ever upward, casting all burdens of earthly Cares and delights from him, that he may freely mount up in the presence of his maker.
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(52) part (DIV2)
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2510
Thirdly, this carriage of a Christian is not by fits, but it is his trade, his conversation,
Thirdly, this carriage of a Christian is not by fits, but it is his trade, his Conversation,
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(52) part (DIV2)
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and course of life, in all things he lookes to heaven, his course is by rule, and by law:
and course of life, in all things he looks to heaven, his course is by Rule, and by law:
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2512
whatsoever he does, he does as in obedience to God chiefly, with all his power, as approving himselfe to God, in whose sight he ever sets himselfe:
whatsoever he does, he does as in Obedience to God chiefly, with all his power, as approving himself to God, in whose sighed he ever sets himself:
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2513
briefly, hee doth all things as a Citizen of heaven. Fourthly, we may also ground hence, that a Christian may have his conversation in heaven,
briefly, he does all things as a Citizen of heaven. Fourthly, we may also ground hence, that a Christian may have his Conversation in heaven,
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even while he is here alive: for hee is borne anew, having received the life of grace, God requires not impossibilities,even while he is Here alive: for he is born anew, having received the life of grace, God requires not impossibilities,
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2515
but alwayes gives abilitie to the discharge of that which hee injoynes.
but always gives ability to the discharge of that which he enjoins.
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(52) part (DIV2)
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2516
But in particular, how may a Christian bee said to be in heaven, or to have his conversation in heaven. But in particular, how may a Christian bee said to be in heaven, or to have his Conversation in heaven.
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I answer, a Christian may be said to bee in heaven;
I answer, a Christian may be said to be in heaven;
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first, as in his head Christ Iesus, who is in heaven already, beeing gone to prepare a place for us.
First, as in his head christ Iesus, who is in heaven already, being gone to prepare a place for us.
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2519
Secondly, he is there by faith: which makes things absent as present: and so it is that Abraham saw Christs day, and was glad;
Secondly, he is there by faith: which makes things absent as present: and so it is that Abraham saw Christ day, and was glad;
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2520
and therefore is faith called, The evidence of things not seene, Heb. 11. Thirdly, a Christian is in heaven by his hopes.
and Therefore is faith called, The evidence of things not seen, Hebrew 11. Thirdly, a Christian is in heaven by his hope's.
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2521
Fourthly, he is there by his desires, animus est ubi amat. Fifthly, a Christian is in heaven, when as his meditations are there :
Fourthly, he is there by his Desires, animus est ubi amat. Fifthly, a Christian is in heaven, when as his meditations Are there:
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when his thoughts are thereon continually busied, as St. Paul was, when in admiration of those joyes he crieth out, O the depth both of the riches and wisedome of God! Rom. 11.33.
when his thoughts Are thereon continually busied, as Saint Paul was, when in admiration of those Joys he cries out, Oh the depth both of the riches and Wisdom of God! Rom. 11.33.
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2523
Sixthly, hee is there, when by continuall prayers to God, he hath an inward admittance to the throne of grace, where hee may freely open his heart to his God,
Sixthly, he is there, when by continual Prayers to God, he hath an inward admittance to the throne of grace, where he may freely open his heart to his God,
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(52) part (DIV2)
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2524
and therefore it is that those that are Christians indeed, are often in this dutie.
and Therefore it is that those that Are Christians indeed, Are often in this duty.
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Fifthly, hence we may gather, that the glorious estate in heaven, is of the same kinde with this life of grace, onely differing in degrees of happinesse: both estates are free;
Fifthly, hence we may gather, that the glorious estate in heaven, is of the same kind with this life of grace, only differing in Degrees of happiness: both estates Are free;
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(52) part (DIV2)
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2526
there onely a freedome of glory, here a freedome of grace, both are estates of redemption:
there only a freedom of glory, Here a freedom of grace, both Are estates of redemption:
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2527
there wee are redeemed from sinne, and death, and the divell, here we are onely redeemed from the power of them;
there we Are redeemed from sin, and death, and the Devil, Here we Are only redeemed from the power of them;
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2528
there have we the full harvest, here we have the first fruits, here wee are heires by faith, there by full possession;
there have we the full harvest, Here we have the First fruits, Here we Are Heirs by faith, there by full possession;
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(52) part (DIV2)
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2529
to all of us Christ is all in all, onely there hee rules immediately, here he rules by meanes, by his deputies.
to all of us christ is all in all, only there he rules immediately, Here he rules by means, by his deputies.
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(52) part (DIV2)
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There they have communion with the Saints, here we also have communion, though we live amongst the wicked.
There they have communion with the Saints, Here we also have communion, though we live among the wicked.
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(52) part (DIV2)
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There they praise God continually, here we indeavour it continually.
There they praise God continually, Here we endeavour it continually.
a-acp pns32 vvb np1 av-j, av pns12 vvb pn31 av-j.
(52) part (DIV2)
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There they have communion with the beatificall vision, here wee have communion with the ordinances which will bring us to it.
There they have communion with the beatifical vision, Here we have communion with the ordinances which will bring us to it.
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(52) part (DIV2)
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And therefore, let such as intend to be Saints hereafter, be Saints here, and live by the lawes that are given us from heaven,
And Therefore, let such as intend to be Saints hereafter, be Saints Here, and live by the laws that Are given us from heaven,
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(52) part (DIV2)
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and that they live by in heaven:
and that they live by in heaven:
cc cst pns32 vvb p-acp p-acp n1:
(52) part (DIV2)
548
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for the kingdome is in such sort one and the same, the kingdome of grace, the preaching of the word, is called the kingdome of heaven,
for the Kingdom is in such sort one and the same, the Kingdom of grace, the preaching of the word, is called the Kingdom of heaven,
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(52) part (DIV2)
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as well as the kingdome of glorie;
as well as the Kingdom of glory;
c-acp av c-acp dt n1 pp-f n1;
(52) part (DIV2)
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and men doe thinke in vaine ever to enter into glorie, without comming in at the gates of grace,
and men do think in vain ever to enter into glory, without coming in At the gates of grace,
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(52) part (DIV2)
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as appeareth out of the Apostles argument, 2 Pet. 1.10, 11. Give diligence to make your calling and election sure,
as appears out of the Apostles argument, 2 Pet. 1.10, 11. Give diligence to make your calling and election sure,
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(52) part (DIV2)
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for so an entrance shall be ministred unto you abundantly, into the everlasting kingdome of our Lord and Saviour Iesus Christ. for so an Entrance shall be ministered unto you abundantly, into the everlasting Kingdom of our Lord and Saviour Iesus christ.
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(52) part (DIV2)
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And to this end, amongst many other, observe with me these following directions.
And to this end, among many other, observe with me these following directions.
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(52) part (DIV2)
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First, for a preparation, heare the word of God, for by this wee are in heaven in part already, for where the word is preached, there is the presence of the blessed Trinitie, First, for a preparation, hear the word of God, for by this we Are in heaven in part already, for where the word is preached, there is the presence of the blessed Trinity,
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(52) part (DIV2)
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and the holy Angels bringing downe heaven it selfe to us, teaching us in the lawes of that Kingdome.
and the holy Angels bringing down heaven it self to us, teaching us in the laws of that Kingdom.
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(52) part (DIV2)
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Vse reading also, for even thereby wee talke with the Saints, who wrote those things for our instruction,Use reading also, for even thereby we talk with the Saints, who wrote those things for our instruction,
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(52) part (DIV2)
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and that spirit that guided them in writing, will also guide thee in reading.
and that Spirit that guided them in writing, will also guide thee in reading.
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(52) part (DIV2)
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Receive the Sacraments often, for these ordinances are the heavenly Manna to us, and and strengthen us in our way, to the spirituall Canaan.
Receive the Sacraments often, for these ordinances Are the heavenly Manna to us, and and strengthen us in our Way, to the spiritual Canaan.
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(52) part (DIV2)
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Secondly, Rejoyce in often communicating with the Saints:
Secondly, Rejoice in often communicating with the Saints:
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(52) part (DIV2)
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these earth moles that are delighted in Coeno, not in Coelo, all companie is alike to them,
these earth Moles that Are delighted in Coeno, not in Coelo, all company is alike to them,
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(52) part (DIV2)
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but a Christian will here converse with such, as hee shall be with hereafter, and the Saints have found much helpe this way,
but a Christian will Here converse with such, as he shall be with hereafter, and the Saints have found much help this Way,
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(52) part (DIV2)
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even Saul in the companie of Prophets, became a Prophet, and the most earthly man that is amongst good men, in good discourse, will sute himselfe to them,
even Saul in the company of prophets, became a Prophet, and the most earthly man that is among good men, in good discourse, will suit himself to them,
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(52) part (DIV2)
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and indeed good discourse is of much availe this way, if it bee frequent as it should be.
and indeed good discourse is of much avail this Way, if it be frequent as it should be.
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(52) part (DIV2)
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I inforce it not as a dutie to be done at all times, but it should be oftner than it is.
I enforce it not as a duty to be done At all times, but it should be oftener than it is.
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(52) part (DIV2)
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Thirdly, Vse such meanes as are of force to subdue the hinderances of this disposition:
Thirdly, Use such means as Are of force to subdue the hindrances of this disposition:
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(52) part (DIV2)
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such as are lusts of youth, which ought to be tamed by fasts, and such watchfulnesse that may make us at the length wise, such as Are Lustiest of youth, which ought to be tamed by fasts, and such watchfulness that may make us At the length wise,
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(52) part (DIV2)
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for so •acre as wee overcome our lusts, so farre we have our conversation in heaven,
for so •acre as we overcome our Lustiest, so Far we have our Conversation in heaven,
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(52) part (DIV2)
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and therefore wee must often in private watch, and in private pray; as the Scripture saith, we must watch unto prayer. Fourthly, Vse much meditation :
and Therefore we must often in private watch, and in private prey; as the Scripture Says, we must watch unto prayer. Fourthly, Use much meditation:
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(52) part (DIV2)
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bee ever setting our mindes something to this end, that our affections may bee wrought upon, to forsake the world with detestation,
be ever setting our minds something to this end, that our affections may be wrought upon, to forsake the world with detestation,
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(52) part (DIV2)
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and to love and imbrace heaven, and for this dutie wee ought to redeeme some time continually.
and to love and embrace heaven, and for this duty we ought to Redeem Some time continually.
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(52) part (DIV2)
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Thus principally Enoch walked with God, and David, though a King, meditated in Gods law day and night.
Thus principally Enoch walked with God, and David, though a King, meditated in God's law day and night.
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(52) part (DIV2)
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And from this dutie, let us bee brought to a holy use of soliloquies : checking and shaming our selves for following these pleasures, for unthankfulnesse, and want of cheerefulnesse, And from this duty, let us be brought to a holy use of soliloquies: checking and shaming our selves for following these pleasures, for unthankfulness, and want of cheerfulness,
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(52) part (DIV2)
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as David why art thou cast down O my soule, why art thou so disquieted? By these recollections a Christian is indeed himselfe,
as David why art thou cast down Oh my soul, why art thou so disquieted? By these recollections a Christian is indeed himself,
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(52) part (DIV2)
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and for the present, even seated in heaven. In the last place besides ejaculations, use dayly a set prayer :
and for the present, even seated in heaven. In the last place beside ejaculations, use daily a Set prayer:
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(52) part (DIV2)
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for thereby wee ascend into heaven, and are fitted thereby to be more and more heavenly, its the trade of Citizens that make them rich, this is our trade, to trade by prayer, with that heavenly Citie, where our treasure is,
for thereby we ascend into heaven, and Are fitted thereby to be more and more heavenly, its the trade of Citizens that make them rich, this is our trade, to trade by prayer, with that heavenly city, where our treasure is,
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(52) part (DIV2)
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and by it wee shall grow dayly in riches.
and by it we shall grow daily in riches.
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(52) part (DIV2)
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Thus is our soule strengthened, and our affections stirred up to converse with God, and thus come wee to set our faith in heaven, together with our love, where our father is, where Angels and Saints, our Citie,
Thus is our soul strengthened, and our affections stirred up to converse with God, and thus come we to Set our faith in heaven, together with our love, where our father is, where Angels and Saints, our city,
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(52) part (DIV2)
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and eternall happinesse is, thus is our hope strengthened, which carries us through all afflictions undauntedly,
and Eternal happiness is, thus is our hope strengthened, which carries us through all afflictions undauntedly,
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(52) part (DIV2)
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and so is a heaven to us before hea•ven:
and so is a heaven to us before hea•ven:
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(52) part (DIV2)
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and thus are our •esires in heaven, to be at rest, to bee with Christ, which is best of all.
and thus Are our •esires in heaven, to be At rest, to be with christ, which is best of all.
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(52) part (DIV2)
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But some will say, wee cannot alwayes intend such things as these, we have our callings,
But Some will say, we cannot always intend such things as these, we have our callings,
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(52) part (DIV2)
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and are busied about earthly matters and cares?
and Are busied about earthly matters and Cares?
cc vbr vvn p-acp j n2 cc n2?
(52) part (DIV2)
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I answer true it is, yet in the use of these things, wee may bee heavenly minded,
I answer true it is, yet in the use of these things, we may be heavenly minded,
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(52) part (DIV2)
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for God in mercie appoints us callings, to busie our mindes about, which else would bee delving in the idle pleasures of sinne, onely he requires, that we in the first place seeke for heaven, we shall not continue here,
for God in mercy appoints us callings, to busy our minds about, which Else would be delving in the idle pleasures of sin, only he requires, that we in the First place seek for heaven, we shall not continue Here,
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(52) part (DIV2)
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but wee are travelling still, and therefore it is good for us ever to redeeme some time for heaven, that wee may come with more speed to our journeyes end.
but we Are traveling still, and Therefore it is good for us ever to Redeem Some time for heaven, that we may come with more speed to our journeys end.
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(52) part (DIV2)
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Secondly, as a helpe to us, hee hath left us his Saboths, in pitie to our soules, which else would altogether be rooting in the earth:
Secondly, as a help to us, he hath left us his Saboths, in pity to our Souls, which Else would altogether be rooting in the earth:
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(52) part (DIV2)
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Let us have a care of the well spending of them: for by this we pay homage to heaven, and are put in minde thereof.Let us have a care of the well spending of them: for by this we pay homage to heaven, and Are put in mind thereof.
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(52) part (DIV2)
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Thirdly, everie day redeeme sometime for meditation of the vanitie of this world, hereby will our untunable soules be still set in tune,
Thirdly, every day Redeem sometime for meditation of the vanity of this world, hereby will our untunable Souls be still Set in tune,
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(52) part (DIV2)
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and for our callings, every day sanctifie them by prayer, and then all is cleane.
and for our callings, every day sanctify them by prayer, and then all is clean.
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(52) part (DIV2)
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Fourthly, goe about them as in obedience to God, knowing that God hath placed us in these callings,
Fourthly, go about them as in Obedience to God, knowing that God hath placed us in these callings,
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(52) part (DIV2)
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and he looks for service in imploying those talents bestowed on us, and in our serving one another.
and he looks for service in employing those Talents bestowed on us, and in our serving one Another.
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(52) part (DIV2)
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And let us indeavour to shew what our religion is, in avoiding the corruptions of our callings.
And let us endeavour to show what our Religion is, in avoiding the corruptions of our callings.
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(52) part (DIV2)
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Labour also to see God in every thing, in crossing us, in incouraging and assisting us, and this will stirre us up accordingly to pray continually,
Labour also to see God in every thing, in crossing us, in encouraging and assisting us, and this will stir us up accordingly to pray continually,
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(52) part (DIV2)
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& in al things to give thanks, and it will make us feare alwayes, for the same care and love of God that brings us to heaven, doth guide us in our particular actions and callings.
& in all things to give thanks, and it will make us Fear always, for the same care and love of God that brings us to heaven, does guide us in our particular actions and callings.
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(52) part (DIV2)
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2582
And in other matters use our selves so, as we by these things raise our mindes on high,
And in other matters use our selves so, as we by these things raise our minds on high,
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(52) part (DIV2)
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for there is a double use of the creatures. First, temporall, and from thence a spirituall use is raised;
for there is a double use of the creatures. First, temporal, and from thence a spiritual use is raised;
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(52) part (DIV2)
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thus did Christ, by considering water, he was raised to think of spirituall regeneration and washing:
thus did christ, by considering water, he was raised to think of spiritual regeneration and washing:
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(52) part (DIV2)
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and thus we should doe, labour to see God in his creatures, and thus shall wee helpe our soules by our bodies, God will have it thus;
and thus we should do, labour to see God in his creatures, and thus shall we help our Souls by our bodies, God will have it thus;
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(52) part (DIV2)
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and therefore setteth downe heavenly things in earthly comparisons. Lastly, wee must indeavour to make a spirituall use of all things as God doth:
and Therefore sets down heavenly things in earthly comparisons. Lastly, we must endeavour to make a spiritual use of all things as God does:
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(52) part (DIV2)
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doth God send crosses on us? then before they leave us beg a blessing, that they may worke his intended effect in bettering us.
does God send Crosses on us? then before they leave us beg a blessing, that they may work his intended Effect in bettering us.
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(52) part (DIV2)
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Doth God blesse us with prosperitie? pray that God would sanctifie it to incourage us on to good duties:
Does God bless us with Prosperity? pray that God would sanctify it to encourage us on to good duties:
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(52) part (DIV2)
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so as in all estates wee may have our conversation in heaven.
so as in all estates we may have our Conversation in heaven.
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(52) part (DIV2)
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Let no man therefore make pretence that he is poore, that he hath no time for this;
Let no man Therefore make pretence that he is poor, that he hath no time for this;
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(52) part (DIV2)
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no, grace workes matter out of every thing, poore Paul, nay Paul a prisoner, see how he is busied.
no, grace works matter out of every thing, poor Paul, nay Paul a prisoner, see how he is busied.
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(52) part (DIV2)
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And the truth is, that worldly prosperitie is the greatest enemie to a heavenly minde that can bee.
And the truth is, that worldly Prosperity is the greatest enemy to a heavenly mind that can be.
cc dt n1 vbz, cst j n1 vbz dt js n1 p-acp dt j n1 cst vmb vbi.
(52) part (DIV2)
561
Page 223
2593
But the weake Christian will complaine, that he cannot finde this in him, but he is still carried away with worldly matters,
But the weak Christian will complain, that he cannot find this in him, but he is still carried away with worldly matters,
p-acp dt j np1 vmb vvi, cst pns31 vmbx vvi d p-acp pno31, p-acp pns31 vbz av vvn av p-acp j n2,
(52) part (DIV2)
562
Page 223
2594
though hee strive against it never so much, yet the world goes away with him.
though he strive against it never so much, yet the world Goes away with him.
cs pns31 vvb p-acp pn31 av av av-d, av dt n1 vvz av p-acp pno31.
(52) part (DIV2)
562
Page 223
2595
To such I answer, strength of grace this way is not in every Christian, neither is it at the first.
To such I answer, strength of grace this Way is not in every Christian, neither is it At the First.
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(52) part (DIV2)
563
Page 223
2596
Paul had his destractions, Rom. 7. from 15. to 24. yet must our labours and indeavors be that way:Paul had his distractions, Rom. 7. from 15. to 24. yet must our labours and endeavours be that Way:
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(52) part (DIV2)
563
Page 223
2597
the sinne that is in us cannot hurt us, if we strive against it.
the sin that is in us cannot hurt us, if we strive against it.
dt n1 cst vbz p-acp pno12 vmbx vvi pno12, cs pns12 vvb p-acp pn31.
(52) part (DIV2)
563
Page 223
2598
God suffers his children to see their weaknesse, as he did deale with Solomon, to humble us,
God suffers his children to see their weakness, as he did deal with Solomon, to humble us,
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(52) part (DIV2)
563
Page 223
2599
and make us learne his lesson, that all is vanitie and vexation of spirit.
and make us Learn his Lesson, that all is vanity and vexation of Spirit.
cc vvb pno12 vvi po31 n1, cst d vbz n1 cc n1 pp-f n1.
(52) part (DIV2)
563
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2600
Let not such therefore bee discouraged, but cheerefully goe on in a good course, wherein the more we labour and strive, the more wee beautifie Religion, and credit our Citie,
Let not such Therefore be discouraged, but cheerfully go on in a good course, wherein the more we labour and strive, the more we beautify Religion, and credit our city,
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(52) part (DIV2)
563
Page 223
2601
and draw on others to bee fellow Citizens with us.
and draw on Others to be fellow Citizens with us.
cc vvi p-acp n2-jn pc-acp vbi n1 n2 p-acp pno12.
(52) part (DIV2)
563
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2602
And thus shall we free our selves from terrors of conscience, and from the snares of the divell,
And thus shall we free our selves from terrors of conscience, and from the snares of the Devil,
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(52) part (DIV2)
564
Page 223
2603
even as birds when they soare aloft need feare no snares.
even as Birds when they soar aloft need Fear no snares.
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(52) part (DIV2)
564
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2604
Thus also shall wee get a portion here, for its the promise of the God of truth, that if we first seek the Kingdome of heaven, al these things shalbe cast upon us.
Thus also shall we get a portion Here, for its the promise of the God of truth, that if we First seek the Kingdom of heaven, all these things shall cast upon us.
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(52) part (DIV2)
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2605
Thus also shall wee be sure of Gods gracious and faithfull protection: who hath said hee will keepe us in our wayes.
Thus also shall we be sure of God's gracious and faithful protection: who hath said he will keep us in our ways.
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(52) part (DIV2)
564
Page 224
2606
And lastly, thus shall wee end our dayes with comfort, woe bee to him that dies not to the world, before hee goes hence:
And lastly, thus shall we end our days with Comfort, woe be to him that die not to the world, before he Goes hence:
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(52) part (DIV2)
565
Page 224
2607
but to him that hath his soule in heaven, even while it is in his bodie, this life is but a pilgrimage, and death is advantage.
but to him that hath his soul in heaven, even while it is in his body, this life is but a pilgrimage, and death is advantage.
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(52) part (DIV2)
565
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2608
VERS. 20. From whence wee also looke for the Saviour, the Lord Iesus Christ. THese words lay downe such an estate of a Christian, as is both a cause,
VERS. 20. From whence we also look for the Saviour, the Lord Iesus christ. THese words lay down such an estate of a Christian, as is both a cause,
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(53) part (DIV2)
565
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2609
and a signe, of heavenly conversation, and in them we may consider: First, that Christ is in heaven.
and a Signen, of heavenly Conversation, and in them we may Consider: First, that christ is in heaven.
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(53) part (DIV2)
566
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2610
Secondly, that there is a second comming of Christ. Thirdly, that Christians expect it. Fourthly, that this expectation is a cause of heavenly carriage.
Secondly, that there is a second coming of christ. Thirdly, that Christians expect it. Fourthly, that this expectation is a cause of heavenly carriage.
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(53) part (DIV2)
566
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2611
For the first, that Christ is in heaven, wee have the Scripture to warrant it:
For the First, that christ is in heaven, we have the Scripture to warrant it:
p-acp dt ord, cst np1 vbz p-acp n1, pns12 vhb dt n1 pc-acp vvi pn31:
(53) part (DIV2)
567
Page 224
2612
but the text is pregnant herein, we looke for him from heaven, ergo, he is in heaven.
but the text is pregnant herein, we look for him from heaven, ergo, he is in heaven.
cc-acp dt n1 vbz j av, pns12 vvb p-acp pno31 p-acp n1, fw-la, pns31 vbz p-acp n1.
(53) part (DIV2)
567
Page 224
2613
And therefore its a grosse conceipt of the Papists, that dreame that his bodie is every where in the bread,
And Therefore its a gross conceit of the Papists, that dream that his body is every where in the bred,
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(53) part (DIV2)
568
Page 225
2614
or with the bread, as the Lutherans would h•ve it:
or with the bred, as the Lutherans would h•ve it:
cc p-acp dt n1, c-acp dt njp2 vmd vhi pn31:
(53) part (DIV2)
568
Page 225
2615
the scripture determines that the heavens must contain him, that he sitteth now on the right hand of God, that he shall hereafter come to judge,
the scripture determines that the heavens must contain him, that he Sitteth now on the right hand of God, that he shall hereafter come to judge,
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(53) part (DIV2)
568
Page 225
2616
and therefore he is not now here;
and Therefore he is not now Here;
cc av pns31 vbz xx av av;
(53) part (DIV2)
568
Page 225
2617
nay because he is not here, he sent us the comforter, the spirit, that shall leade us into all truth, as he himselfe expresly saith
nay Because he is not Here, he sent us the comforter, the Spirit, that shall lead us into all truth, as he himself expressly Says
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(53) part (DIV2)
568
Page 225
2618
Secondly, hence wee may observe, that there is another comming of Christ, which yet is not fulfilled;
Secondly, hence we may observe, that there is Another coming of christ, which yet is not fulfilled;
ord, av pns12 vmb vvi, cst pc-acp vbz j-jn vvg pp-f np1, r-crq av vbz xx vvn;
(53) part (DIV2)
569
Page 225
2619
there is a two-fold comming of •hrist, one whereby he comes in the fl•sh, this was his first comming:
there is a twofold coming of •hrist, one whereby he comes in the fl•sh, this was his First coming:
pc-acp vbz dt n1 vvg pp-f n1, crd c-crq pns31 vvz p-acp dt n1, d vbds po31 ord vvg:
(53) part (DIV2)
569
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2620
the second comming is in triumph, when he shall perfect our salvation.
the second coming is in triumph, when he shall perfect our salvation.
dt ord n-vvg vbz p-acp n1, c-crq pns31 vmb vvi po12 n1.
(53) part (DIV2)
569
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2621
This appeareth by the desires of the creature, Rom. 8. Secondly, by the faithfull desires of his children, which cannot be in vaine.
This appears by the Desires of the creature, Rom. 8. Secondly, by the faithful Desires of his children, which cannot be in vain.
np1 vvz p-acp dt n2 pp-f dt n1, np1 crd ord, p-acp dt j n2 pp-f po31 n2, r-crq vmbx vbi p-acp j.
(53) part (DIV2)
569
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2622
Thirdly, to this end he tooke our flesh to draw us after him. Fourthly, to this end he left his spirit with us to testifie it.
Thirdly, to this end he took our Flesh to draw us After him. Fourthly, to this end he left his Spirit with us to testify it.
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(53) part (DIV2)
569
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2623
Lastly, he hath left us his promises, and prophecies thereof, witnessed by the Angels, Acts 1. This Iesus shall so come,
Lastly, he hath left us his promises, and prophecies thereof, witnessed by the Angels, Acts 1. This Iesus shall so come,
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(53) part (DIV2)
569
Page 225
2624
even as you have seene him goe into heaven. even as you have seen him go into heaven.
av c-acp pn22 vhb vvn pno31 vvi p-acp n1.
(53) part (DIV2)
569
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2625
Thirdly, that Christians doe expect this comming of Christ, is evident out of the words from whence we looke for the Saviour, saith the Text:
Thirdly, that Christians do expect this coming of christ, is evident out of the words from whence we look for the Saviour, Says the Text:
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(53) part (DIV2)
570
Page 225
2626
the word looke signifies an earnest expectation, implying faith, hope, and patience;
the word look signifies an earnest expectation, implying faith, hope, and patience;
dt n1 vvb vvz dt j n1, vvg n1, vvb, cc n1;
(53) part (DIV2)
570
Page 225
2627
faith is a ground of hope, supposing the promises which are grounded on an almightie God of truth;
faith is a ground of hope, supposing the promises which Are grounded on an almighty God of truth;
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(53) part (DIV2)
570
Page 226
2628
now patience comes from hope, so as the word implyes thus much: wee hope, we beleeve, we patiently waite for the second comming of Christ.
now patience comes from hope, so as the word Implies thus much: we hope, we believe, we patiently wait for the second coming of christ.
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(53) part (DIV2)
570
Page 226
2629
This is the disposition of every sound Christian, and it begins with the beginning of our new birth:
This is the disposition of every found Christian, and it begins with the beginning of our new birth:
d vbz dt n1 pp-f d j njp, cc pn31 vvz p-acp dt n-vvg pp-f po12 j n1:
(53) part (DIV2)
570
Page 226
2630
for so (1 Pet. 1.3.) it is said, we are begotten to a lively hope:
for so (1 Pet. 1.3.) it is said, we Are begotten to a lively hope:
c-acp av (vvd np1 crd.) pn31 vbz vvn, pns12 vbr vvn p-acp dt j n1:
(53) part (DIV2)
570
Page 226
2631
and ( Titus 2.13.) the grace of God once appearing, teacheth to looke for the blessed hope.
and (Titus 2.13.) the grace of God once appearing, Teaches to look for the blessed hope.
cc (np1 crd.) dt n1 pp-f np1 a-acp vvg, vvz pc-acp vvi p-acp dt j-vvn n1.
(53) part (DIV2)
570
Page 226
2632
For as in nature, the seed desires growth, every thing desires perfection, so much more in grace; For as in nature, the seed Desires growth, every thing Desires perfection, so much more in grace;
c-acp c-acp p-acp n1, dt n1 vvz n1, d n1 vvz n1, av av-d av-dc p-acp n1;
(53) part (DIV2)
571
Page 226
2633
where once it is setled, it continually desireth a more perfect estate, untill the comming of Christ,
where once it is settled, it continually Desires a more perfect estate, until the coming of christ,
c-crq a-acp pn31 vbz vvn, pn31 av-j vvz dt av-dc j n1, c-acp dt n-vvg pp-f np1,
(53) part (DIV2)
571
Page 226
2634
when it commeth to the top and pitch thereof.
when it comes to the top and pitch thereof.
c-crq pn31 vvz p-acp dt n1 cc vvi av.
(53) part (DIV2)
571
Page 226
2635
Secondly, there is such a relation betwixt Christ and us, wee being contracted to him here, Secondly, there is such a Relation betwixt christ and us, we being contracted to him Here,
ord, pc-acp vbz d dt n1 p-acp np1 cc pno12, pns12 vbg vvn p-acp pno31 av,
(53) part (DIV2)
572
Page 226
2636
as there is a continuall longing for the consummation of this marriage, even as the time betweene the contract and the marriage is a continuall longing.
as there is a continual longing for the consummation of this marriage, even as the time between the contract and the marriage is a continual longing.
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(53) part (DIV2)
572
Page 226
2637
Thirdly, our estate here is a warring and laborious estate, and a painfull service, and therefore what marvaile if a Saboth, a peaceable, victorious, Thirdly, our estate Here is a warring and laborious estate, and a painful service, and Therefore what marvel if a Sabbath, a peaceable, victorious,
ord, po12 n1 av vbz dt j-vvg cc j n1, cc dt j n1, cc av q-crq n1 cs dt np1, dt j, j,
(53) part (DIV2)
573
Page 226
2638
and triumphant estate bee sweet, and to be desired. Hence we may learne, that the estate of the children of God here is imperfect,
and triumphant estate be sweet, and to be desired. Hence we may Learn, that the estate of the children of God Here is imperfect,
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(53) part (DIV2)
573
Page 226
2639
for they are under hope of a better estate; before Christs time, they expected the first comming of Christ:
for they Are under hope of a better estate; before Christ time, they expected the First coming of christ:
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(53) part (DIV2)
574
Page 226
2640
so it is said of Abraham, that he longed to see Christs day.
so it is said of Abraham, that he longed to see Christ day.
av pn31 vbz vvn pp-f np1, cst pns31 vvd pc-acp vvi npg1 n1.
(53) part (DIV2)
574
Page 227
2641
Now after Christs first comming, we looke after his second comming when we shall be perfected;
Now After Christ First coming, we look After his second coming when we shall be perfected;
av p-acp npg1 ord vvg, pns12 vvb p-acp po31 ord vvg c-crq pns12 vmb vbi vvn;
(53) part (DIV2)
574
Page 227
2642
and thus the soules in heaven, are in expectation of a further happinesse. And this is the reason of the contrarieties of estate that are in a Christian.
and thus the Souls in heaven, Are in expectation of a further happiness. And this is the reason of the contrarieties of estate that Are in a Christian.
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(53) part (DIV2)
574
Page 227
2643
Hee rejoyces because he is under hope, but he sorrowes because he hath not already obtained the thing he hopeth for;
He rejoices Because he is under hope, but he sorrows Because he hath not already obtained the thing he Hopes for;
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(53) part (DIV2)
575
Page 227
2644
he rejoyceth because of his assurance, but sorroweth because of the crosses hee dayly meets with;
he Rejoiceth Because of his assurance, but sorroweth Because of the Crosses he daily meets with;
pns31 vvz p-acp pp-f po31 n1, cc-acp vvz p-acp pp-f dt n2 pns31 av-j vvz p-acp;
(53) part (DIV2)
575
Page 227
2645
rejoyceth in the communion of Saints, but woe is me that I dwell in Meshek. We are Kings, but over rebels;
Rejoiceth in the communion of Saints, but woe is me that I dwell in Meshek. We Are Kings, but over rebels;
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(53) part (DIV2)
575
Page 227
2646
Prophets, but have much ignorance, for we see but in part;
prophets, but have much ignorance, for we see but in part;
n2, cc-acp vhb d n1, c-acp pns12 vvb cc-acp p-acp n1;
(53) part (DIV2)
575
Page 227
2647
Priests, but daily polluted with the soile of this world, and therefore doe stand in need of continuall washing.
Priests, but daily polluted with the soil of this world, and Therefore do stand in need of continual washing.
n2, cc-acp av-j vvn p-acp dt n1 pp-f d n1, cc av vdb vvi p-acp n1 pp-f j n-vvg.
(53) part (DIV2)
575
Page 227
2648
Thirdly, this expectation is not onely a worke of ours, but a grace wrought in us by Christ, by vertue of the covenant,
Thirdly, this expectation is not only a work of ours, but a grace wrought in us by christ, by virtue of the Covenant,
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(53) part (DIV2)
576
Page 227
2649
for God fits us with graces that have reference to our future happinesse, and it arises from love and patience, grounded upon assurance of an end and glorious issue, Christ knew wee were to meet with enemies,
for God fits us with graces that have Referente to our future happiness, and it arises from love and patience, grounded upon assurance of an end and glorious issue, christ knew we were to meet with enemies,
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(53) part (DIV2)
576
Page 227
2650
and therefore gives us hope as an helmet and an anchor to keepe us from shipwracke,
and Therefore gives us hope as an helmet and an anchor to keep us from shipwreck,
cc av vvz pno12 vvi p-acp dt n1 cc dt n1 pc-acp vvi pno12 p-acp n1,
(53) part (DIV2)
576
Page 227
2651
for hee is a Saviour as well in saving us here from despaire, as hereafter from hell.
for he is a Saviour as well in Saving us Here from despair, as hereafter from hell.
c-acp pns31 vbz dt n1 c-acp av p-acp vvg pno12 av p-acp n1, c-acp av p-acp n1.
(53) part (DIV2)
576
Page 227
2652
This lastly, may serve for a triall of our estates, for many that thinke themselves to be good Christians, thinke with Peter it is good being here, its good for them to bee in this world, they feare the comming of Christ, the very thought thereof destroyes all their mirth, it is to them like the hand writing on the wall to Balthasar. The childe of God is of another disposition, hee is begotten to this hope, his desire is accordingly, his indeavour and labour is by any meanes to attaine to the resurrection of the dead.
This lastly, may serve for a trial of our estates, for many that think themselves to be good Christians, think with Peter it is good being Here, its good for them to be in this world, they Fear the coming of christ, the very Thought thereof Destroys all their mirth, it is to them like the hand writing on the wall to Balthasar. The child of God is of Another disposition, he is begotten to this hope, his desire is accordingly, his endeavour and labour is by any means to attain to the resurrection of the dead.
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(53) part (DIV2)
577
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2653
But it will bee said, that its often seene that good Christians doe not alwayes desire the comming of Christ. But it will be said, that its often seen that good Christians do not always desire the coming of christ.
p-acp pn31 vmb vbi vvn, cst vbz av vvn cst j np1 vdb xx av vvi dt n-vvg pp-f np1.
(53) part (DIV2)
578
Page 228
2654
To which I answer, it is true; To which I answer, it is true;
p-acp r-crq pns11 vvb, pn31 vbz j;
(53) part (DIV2)
579
Page 228
2655
but it is caused by their carelesse carriage, and yet ever there is a spirit in them, to indeavour to doe something that may prepare for his comming:
but it is caused by their careless carriage, and yet ever there is a Spirit in them, to endeavour to do something that may prepare for his coming:
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but a strong Christian hath ever this desire, and if hee bee a mortified and growing Christian hee never wants this hope,
but a strong Christian hath ever this desire, and if he be a mortified and growing Christian he never Wants this hope,
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(53) part (DIV2)
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and comfort, and earnest longing, and therefore his prayer ever is; Come Lord Iesus. Fourthly, we may observe out of the words;
and Comfort, and earnest longing, and Therefore his prayer ever is; Come Lord Iesus. Fourthly, we may observe out of the words;
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where this hope is, and this expectation, it stirres up and quickens the soule to a holy conversation, it is propounded here as a ground of the Apostles holy conversation.
where this hope is, and this expectation, it stirs up and quickens the soul to a holy Conversation, it is propounded Here as a ground of the Apostles holy Conversation.
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(53) part (DIV2)
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For it stirres us up to be pure, even as hee is pure, as it is (1 Ioh. 3.3.) For wee are a holy Spouse, and there will shortly come the marriage day,
For it stirs us up to be pure, even as he is pure, as it is (1 John 3.3.) For we Are a holy Spouse, and there will shortly come the marriage day,
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and fitting it is that wee prepare our selves fitting for such a husband.
and fitting it is that we prepare our selves fitting for such a husband.
cc vvg pn31 vbz cst pns12 vvb po12 n2 vvg p-acp d dt n1.
(53) part (DIV2)
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Thus it was with the concubines of Akashuerosh, though a temporall and earthly King, yet the custome was, they should bee twelve monthes before they came to the King:
Thus it was with the concubines of Akashuerosh, though a temporal and earthly King, yet the custom was, they should be twelve months before they Come to the King:
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and much more should it be our dutie, ever more to bee prepared to come into the presence of our eternall heavenly King to meet with the bridegroome,
and much more should it be our duty, ever more to be prepared to come into the presence of our Eternal heavenly King to meet with the bridegroom,
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because we know not how soone it may be, that he will come and send his Angels for us, to appeare before him in glory, to call us to the wedding.
Because we know not how soon it may be, that he will come and send his Angels for us, to appear before him in glory, to call us to the wedding.
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Secondly, this hope will stirre us up to doe all good duties, and to right performance of good duties, to doe all things sincerely,
Secondly, this hope will stir us up to do all good duties, and to right performance of good duties, to do all things sincerely,
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as in the presence of God our judge: as in the presence of God our judge:
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And therfore not only the duty of preaching is urged upon Timothy, but the manner, 2 Tim. 4. Who is charged by the Lord Iesus Christ, who shall judge all at his appearing, that he should preach the Word, bee instant in season, out of season, reprove, rebuke, exhort, with all long sufferance.
And Therefore not only the duty of preaching is urged upon Timothy, but the manner, 2 Tim. 4. Who is charged by the Lord Iesus christ, who shall judge all At his appearing, that he should preach the Word, be instant in season, out of season, reprove, rebuke, exhort, with all long sufferance.
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And the Apostle Peter having declared the second comming of Christ, thence inferres;
And the Apostle Peter having declared the second coming of christ, thence infers;
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what manner of men ought wee to be in all godly conversation? 2 Pet. 3.11.) And indeed, meditation of the principles of Religion, will informe us well in the manner of our duties,what manner of men ought we to be in all godly Conversation? 2 Pet. 3.11.) And indeed, meditation of the principles of Religion, will inform us well in the manner of our duties,
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(53) part (DIV2)
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as in the nature of them, and thus shall we be fruitfull in particulars, according as our meditations are directed though the principle matters and objects of our meditation are but few.
as in the nature of them, and thus shall we be fruitful in particulars, according as our meditations Are directed though the principle matters and objects of our meditation Are but few.
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(53) part (DIV2)
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Thirdly, this hope and expectation will stirre us up to pray for the consummation and bringing to passe the performance of all those promises which are to be performed before the comming of Christ:
Thirdly, this hope and expectation will stir us up to pray for the consummation and bringing to pass the performance of all those promises which Are to be performed before the coming of christ:
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(53) part (DIV2)
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as that the Gospell should bee preached in all places, that the conversion of the Iewes might be hastened,
as that the Gospel should be preached in all places, that the conversion of the Iewes might be hastened,
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and the downefall of Antichrist might speedily come to passe.
and the downfall of Antichrist might speedily come to pass.
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And this hope will also incourage us and put us forward, that in our severall callings and standings, we should helpe on the performance of them,
And this hope will also encourage us and put us forward, that in our several callings and standings, we should help on the performance of them,
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(53) part (DIV2)
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as much as is in our power to performe, by helping on the building of the Church,
as much as is in our power to perform, by helping on the building of the Church,
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(53) part (DIV2)
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and the inlargement of Christs kingdome, and the confusion of his enemies.
and the enlargement of Christ Kingdom, and the confusion of his enemies.
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(53) part (DIV2)
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Lastly, this hope will worke in us a sweet and comfortable carriage in all estates and conditions, carrying us through all impediments with courage.
Lastly, this hope will work in us a sweet and comfortable carriage in all estates and conditions, carrying us through all impediments with courage.
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(53) part (DIV2)
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For yet a little while, and hee that shall come will come, and will not tarrie,
For yet a little while, and he that shall come will come, and will not tarry,
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(53) part (DIV2)
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and hee will come full handed.
and he will come full handed.
cc pns31 vmb vvi j vvn.
(53) part (DIV2)
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My reward is with me, (saith Christ) and lest we should thinke it long before he comes, hee told us long agoe, that those were the latter dayes,My reward is with me, (Says christ) and lest we should think it long before he comes, he told us long ago, that those were the latter days,
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(53) part (DIV2)
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and that the ends of the world were then come upon them.
and that the ends of the world were then come upon them.
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(53) part (DIV2)
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Doe men then molest us, persecute and vexe us? let us be comforted, hee comes that will tread all our enemies under our feet.
Doe men then molest us, persecute and vex us? let us be comforted, he comes that will tread all our enemies under our feet.
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(53) part (DIV2)
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Do we find that we have but short spirits, that our graces are but weake? let us not dishearten our selves, hee that keepes heaven for us, will give us necessarie graces to bring us thither:
Do we find that we have but short spirits, that our graces Are but weak? let us not dishearten our selves, he that keeps heaven for us, will give us necessary graces to bring us thither:
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(53) part (DIV2)
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if we want, goe to the God of faith and love, hee hath promised to give us his spirit, to make all grace abound in us, never to leave us nor forsake us, till he hath perfected his worke, in setting us with him in glorie.
if we want, go to the God of faith and love, he hath promised to give us his Spirit, to make all grace abound in us, never to leave us nor forsake us, till he hath perfected his work, in setting us with him in glory.
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(53) part (DIV2)
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But to proceed to the object of this expectation, it is Christ who is described unto us by the Saviour, whom hee calles also Iesus, which signifies a Saviour:
But to proceed to the Object of this expectation, it is christ who is described unto us by the Saviour, whom he calls also Iesus, which signifies a Saviour:
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(53) part (DIV2)
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and this he doth, to impresse it the deeper into his affections.
and this he does, to Impress it the Deeper into his affections.
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(53) part (DIV2)
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But some may say, Christ hath saved us already, what need is there therefore of his second comming?
But Some may say, christ hath saved us already, what need is there Therefore of his second coming?
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(53) part (DIV2)
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I answer, it is to perfect our salvation:
I answer, it is to perfect our salvation:
pns11 vvb, pn31 vbz pc-acp vvi po12 n1:
(53) part (DIV2)
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for redemption of our bodies, and glorious libertie are reserved to his second comming, wee looke not that he should die any more,
for redemption of our bodies, and glorious liberty Are reserved to his second coming, we look not that he should die any more,
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(53) part (DIV2)
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but appeare as a Lord of glorie in glorie, without humiliation for sinne, having already gotten victorie of it.
but appear as a Lord of glory in glory, without humiliation for sin, having already got victory of it.
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(53) part (DIV2)
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The observation is, that Christ is a Saviour, and the Saviour by way of excellencie:
The observation is, that christ is a Saviour, and the Saviour by Way of excellency:
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(53) part (DIV2)
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he saves all that are of his mysticall body, from all evill, and preserves them to all good, hee saves their bodies and their soules now from the power of all evill,
he saves all that Are of his mystical body, from all evil, and preserves them to all good, he saves their bodies and their Souls now from the power of all evil,
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(53) part (DIV2)
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and hereafter hee will free them from all evill, he is the everlasting Saviour, while we live here his bloud runnes continually, this is the fountaine opened for the house of Iudah, for sinne and uncleannesse, in it are we cleansed from the guilt and damnation of sinne, what would wee have more? Wee are kept by faith to salvation, 1 Pet. 1.5. Let this raise up our soules Are wee swallowed up with the sense of any miserie? Let us know that we trust a Saviour that is every way absolute, that invites those that are sicke with sinne, to come unto him:
and hereafter he will free them from all evil, he is the everlasting Saviour, while we live Here his blood runs continually, this is the fountain opened for the house of Iudah, for sin and uncleanness, in it Are we cleansed from the guilt and damnation of sin, what would we have more? we Are kept by faith to salvation, 1 Pet. 1.5. Let this raise up our Souls are we swallowed up with the sense of any misery? Let us know that we trust a Saviour that is every Way absolute, that invites those that Are sick with sin, to come unto him:
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(53) part (DIV2)
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and how can wee escape, if wee neglect so great salvation. Heb. 2.3. Away therefore with all •opish conceipts of meriting by our works.
and how can we escape, if we neglect so great salvation. Hebrew 2.3. Away Therefore with all •opish conceits of meriting by our works.
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(53) part (DIV2)
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All glorie must bee given onely to his mercie, all that hee did for us was to the glorie of his grace, Ephes. 1.6.
All glory must be given only to his mercy, all that he did for us was to the glory of his grace, Ephesians 1.6.
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(53) part (DIV2)
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Lastly, this should comfort us when wee thinke of the last day, to thinke withall, that he shall be our judge that is our Saviour,
Lastly, this should Comfort us when we think of the last day, to think withal, that he shall be our judge that is our Saviour,
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(53) part (DIV2)
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and therefore should cast away all terrour from us, knowing that our head will not destroy his members,
and Therefore should cast away all terror from us, knowing that our head will not destroy his members,
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(53) part (DIV2)
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but that hee our husband being a great King, will also crowne us his spouse with a glorious crowne,
but that he our husband being a great King, will also crown us his spouse with a glorious crown,
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(53) part (DIV2)
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therefore when wee see the fore-going signes come to passe, let us lift up our heads, knowing our redemption draweth neere.
Therefore when we see the foregoing Signs come to pass, let us lift up our Heads, knowing our redemption draws near.
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(53) part (DIV2)
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To goe on in the next place, Christ is not only our Saviour, but he is our Lord:
To go on in the next place, christ is not only our Saviour, but he is our Lord:
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(53) part (DIV2)
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wherein we may see the Apostles Christian wisedome, hee useth such titles as may most of all strengthen his faith and affection of the present meditation, which being a point of the resurrection, a thing seeming contrarie to reason, to flesh and bloud:
wherein we may see the Apostles Christian Wisdom, he uses such titles as may most of all strengthen his faith and affection of the present meditation, which being a point of the resurrection, a thing seeming contrary to reason, to Flesh and blood:
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(53) part (DIV2)
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hee strengthens himselfe in this consideration, that he is the Lord, who ha•h all power and authority committed to him, Math. 28.18.
he strengthens himself in this consideration, that he is the Lord, who ha•h all power and Authority committed to him, Math. 28.18.
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(53) part (DIV2)
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Secondly, he is Lord by title of redemption ▪ so as we are no more our owne but his,
Secondly, he is Lord by title of redemption ▪ so as we Are no more our own but his,
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(53) part (DIV2)
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for he hath bought us with a price. Thirdly, he is Lord of the world, and of the divell by conquest, Heb. 2.14.
for he hath bought us with a price. Thirdly, he is Lord of the world, and of the Devil by conquest, Hebrew 2.14.
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(53) part (DIV2)
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Fourthly, hee is Lord over his Church by marriage, hee is our husband, governing his Church with sweetnesse and love.
Fourthly, he is Lord over his Church by marriage, he is our husband, governing his Church with sweetness and love.
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(53) part (DIV2)
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He is also the Lord by way of excellencie above others, depending on no creature, hee is Lord of Lords.
He is also the Lord by Way of excellency above Others, depending on no creature, he is Lord of lords.
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(53) part (DIV2)
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Secondly, he is Lord of body and soule, and conscience, punishing with terrors here, and damnation hereafter.
Secondly, he is Lord of body and soul, and conscience, punishing with terrors Here, and damnation hereafter.
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(53) part (DIV2)
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Thirdly, he is Lord eternall, hee indures for ever and cannot die.
Thirdly, he is Lord Eternal, he endures for ever and cannot die.
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(53) part (DIV2)
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Fourthly, he is such a Lord, as cannot abuse his authority, he cannot tyrannize, his grace and vertue, are of equall extent with his power.
Fourthly, he is such a Lord, as cannot abuse his Authority, he cannot tyrannise, his grace and virtue, Are of equal extent with his power.
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(53) part (DIV2)
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Fifthly, he is a holy Lord, holy, holy, holy, Lord God of Sabboth, that is Lord of hosts.
Fifthly, he is a holy Lord, holy, holy, holy, Lord God of Sabbath, that is Lord of hosts.
ord, pns31 vbz dt j n1, j, j, j, n1 np1 pp-f n1, cst vbz n1 pp-f n2.
(53) part (DIV2)
598
Page 233
2710
In all these, hee is farre above any earthly man, yea above all creatures. And therefore, its a sweet estate, to bee under government and rule.
In all these, he is Far above any earthly man, yea above all creatures. And Therefore, its a sweet estate, to be under government and Rule.
p-acp d d, pns31 vbz av-j p-acp d j n1, uh p-acp d n2. cc av, pn31|vbz dt j n1, pc-acp vbi p-acp n1 cc n1.
(53) part (DIV2)
599
Page 233
2711
They then that are Lords here on earth, must consider though they rule and are above others, They then that Are lords Here on earth, must Consider though they Rule and Are above Others,
pns32 av d vbr n2 av p-acp n1, vmb vvi cs pns32 vvb cc vbr p-acp n2-jn,
(53) part (DIV2)
599
Page 233
2712
yet are they under the Lord: yet Are they under the Lord:
av vbr pns32 p-acp dt n1:
(53) part (DIV2)
599
Page 233
2713
thus did Ioseph. Therefore they must rule, but in the Lord, it is his will, that must rule their wils.
thus did Ioseph. Therefore they must Rule, but in the Lord, it is his will, that must Rule their wills.
av vdd np1. av pns32 vmb vvi, cc-acp p-acp dt n1, pn31 vbz po31 n1, cst vmb vvi po32 n2.
(53) part (DIV2)
599
Page 233
2714
Secondly, this should comfort Christians: that they have such a Lord, as is Lord of Angels, at whom the divells tremble:
Secondly, this should Comfort Christians: that they have such a Lord, as is Lord of Angels, At whom the Devils tremble:
ord, d vmd vvi np1: cst pns32 vhb d dt n1, c-acp vbz n1 pp-f n2, p-acp ro-crq dt n2 vvb:
(53) part (DIV2)
600
Page 233
2715
whom stormes, windes, seas, sicknesse, death, and all creatures doe obey. Yet wee cannot challenge this comfort, but upon condition of our obedience:
whom storms, winds, Seas, sickness, death, and all creatures do obey. Yet we cannot challenge this Comfort, but upon condition of our Obedience:
r-crq n2, n2, n2, n1, n1, cc d n2 vdb vvi. av pns12 vmbx vvi d n1, cc-acp p-acp n1 pp-f po12 n1:
(53) part (DIV2)
600
Page 234
2716
the Apostle joynes Lord and Saviour together, to shew that he is a Saviour onely to those that take him for their Lord, to governe and rule them;
the Apostle joins Lord and Saviour together, to show that he is a Saviour only to those that take him for their Lord, to govern and Rule them;
dt n1 vvz n1 cc n1 av, pc-acp vvi cst pns31 vbz dt n1 av-j p-acp d cst vvb pno31 p-acp po32 n1, pc-acp vvi cc vvi pno32;
(53) part (DIV2)
600
Page 234
2717
as he is our Priest, he must also be our King, he comes by water to purge and wash us,
as he is our Priest, he must also be our King, he comes by water to purge and wash us,
c-acp pns31 vbz po12 n1, pns31 vmb av vbi po12 n1, pns31 vvz p-acp n1 pc-acp vvi cc vvi pno12,
(53) part (DIV2)
600
Page 234
2718
as well as by bloud to suffer for us.
as well as by blood to suffer for us.
c-acp av c-acp p-acp n1 pc-acp vvi p-acp pno12.
(53) part (DIV2)
600
Page 234
2719
The wicked they will not have this man rule over them, but they shall not say nay, God wil be a Lord over them, ruling by his power, with a rod of iron hee will bruise them in peeces, none shall deliver them.
The wicked they will not have this man Rule over them, but they shall not say nay, God will be a Lord over them, ruling by his power, with a rod of iron he will bruise them in Pieces, none shall deliver them.
dt j pns32 vmb xx vhi d n1 vvi p-acp pno32, cc-acp pns32 vmb xx vvi uh-x, np1 vmb vbi dt n1 p-acp pno32, vvg p-acp po31 n1, p-acp dt n1 pp-f n1 pns31 vmb vvi pno32 p-acp n2, pix vmb vvi pno32.
(53) part (DIV2)
600
Page 234
2720
If we will avoid this miserable estate, let us make him Lord in us: thus shall we crowne him, and then he will crowne us with himselfe.
If we will avoid this miserable estate, let us make him Lord in us: thus shall we crown him, and then he will crown us with himself.
cs pns12 vmb vvi d j n1, vvb pno12 vvi pno31 n1 p-acp pno12: av vmb pns12 vvi pno31, cc av pns31 vmb vvi pno12 p-acp px31.
(53) part (DIV2)
600
Page 234
2721
VERS. 21. Who shall change our vile bodie. THe words are plaine, and shall need no exposition:
VERS. 21. Who shall change our vile body. THe words Are plain, and shall need no exposition:
fw-la. crd q-crq vmb vvi po12 j n1. dt n2 vbr j, cc vmb vvi dx n1:
(54) part (DIV2)
600
Page 234
2722
therefore wee will briefly come to the doctrines. And first, we may observe hence That our bodies are base:
Therefore we will briefly come to the doctrines. And First, we may observe hence That our bodies Are base:
av pns12 vmb av-j vvi p-acp dt n2. cc ord, pns12 vmb vvi av cst po12 n2 vbr j:
(54) part (DIV2)
601
Page 234
2723
and thus are the bodies not onely of wicked prophane men, but of the servants and dearest children of God, all are vile, and that in these respects.
and thus Are the bodies not only of wicked profane men, but of the Servants and dearest children of God, all Are vile, and that in these respects.
cc av vbr dt n2 xx av-j pp-f j j n2, cc-acp pp-f dt n2 cc js-jn n2 pp-f np1, d vbr j, cc cst p-acp d n2.
(54) part (DIV2)
602
Page 234
2724
First, in life our originall is base, wee are dust, and to dust wee must returne,
First, in life our original is base, we Are dust, and to dust we must return,
ord, p-acp n1 po12 j-jn vbz j, pns12 vbr n1, cc p-acp n1 pns12 vmb vvi,
(54) part (DIV2)
603
Page 235
2725
and our continuance is full of change, subject to diversitie of estates, sicknesse, health, paine, ease, hunger, fulnesse.
and our Continuance is full of change, Subject to diversity of estates, sickness, health, pain, ease, hunger, fullness.
cc po12 n1 vbz j pp-f n1, j-jn p-acp n1 pp-f n2, n1, n1, n1, n1, n1, n1.
(54) part (DIV2)
603
Page 235
2726
And base wee are, because wee are upheld by inferiour creatures.
And base we Are, Because we Are upheld by inferior creatures.
cc j pns12 vbr, c-acp pns12 vbr vvn p-acp j-jn n2.
(54) part (DIV2)
603
Page 235
2727
We enter into the world by one way, but goe out by divers deaths, some violent, some more naturall,
We enter into the world by one Way, but go out by diverse death's, Some violent, Some more natural,
pns12 vvb p-acp dt n1 p-acp crd n1, cc-acp vvb av p-acp j n2, d j, d dc j,
(54) part (DIV2)
603
Page 235
2728
and by divers sicknesses lothsome to the eyes, to the nosthrils, and especially when wee are nearest our end,
and by diverse Sicknesses loathsome to the eyes, to the nostrils, and especially when we Are nearest our end,
cc p-acp j n2 j p-acp dt n2, p-acp dt n2, cc av-j c-crq pns12 vbr av-j po12 n1,
(54) part (DIV2)
603
Page 235
2729
when as our countenance is pale, our members tremble, all our beautie is gone.
when as our countenance is pale, our members tremble, all our beauty is gone.
c-crq c-acp po12 n1 vbz j, po12 n2 vvi, d po12 n1 vbz vvn.
(54) part (DIV2)
603
Page 235
2730
But after wee are departed, so lothsome is this our carcasse, it must bee had out of sight:
But After we Are departed, so loathsome is this our carcase, it must be had out of sighed:
p-acp c-acp pns12 vbr vvn, av j vbz d po12 n1, pn31 vmb vbi vhn av pp-f n1:
(54) part (DIV2)
603
Page 235
2731
yea though it bee the body of the Patriarch Abraham, Gen. 23.4.
yea though it be the body of the Patriarch Abraham, Gen. 23.4.
uh c-acp pn31 vbb dt n1 pp-f dt n1 np1, np1 crd.
(54) part (DIV2)
603
Page 235
2732
For as the bodie of man is the best temper, so the corruption thereof is the most vile, the best countenances of the greatest personages are the most ugly gastly objects of all others, by so much the more, by how much they were the more excellent,
For as the body of man is the best temper, so the corruption thereof is the most vile, the best countenances of the greatest Personages Are the most ugly ghastly objects of all Others, by so much the more, by how much they were the more excellent,
p-acp p-acp dt n1 pp-f n1 vbz dt js n1, av dt n1 av vbz dt av-ds j, dt js n2 pp-f dt js n2 vbr dt av-ds j j n2 pp-f d n2-jn, p-acp av av-d dt av-dc, p-acp c-crq av-d pns32 vbdr dt av-dc j,
(54) part (DIV2)
603
Page 235
2733
so much the greater is their change.
so much the greater is their change.
av av-d dt jc vbz po32 n1.
(54) part (DIV2)
603
Page 235
2734
And yet are wee not to conceive of this bodie, so as though there were no glorie belonging to it: And yet Are we not to conceive of this body, so as though there were no glory belonging to it:
cc av vbr pns12 xx pc-acp vvi pp-f d n1, av c-acp cs pc-acp vbdr dx n1 vvg p-acp pn31:
(54) part (DIV2)
603
Page 235
2735
for first, its Gods workmanship, therefore excellent, and so excellent, as the heathen man Galen being stricken into admiration at the admirable frame thereof, breakes out into a hymne in praise of the maker.for First, its God's workmanship, Therefore excellent, and so excellent, as the heathen man Galen being stricken into admiration At the admirable frame thereof, breaks out into a hymn in praise of the maker.
c-acp ord, po31 ng1 n1, av j, cc av j, c-acp dt j-jn n1 np1 vbg vvn p-acp n1 p-acp dt j n1 av, vvz av p-acp dt n1 p-acp n1 pp-f dt n1.
(54) part (DIV2)
603
Page 235
2736
And David could not expresse it, but sayes, I am wonderfully made. God made this his last worke,
And David could not express it, but Says, I am wonderfully made. God made this his last work,
np1 np1 vmd xx vvi pn31, cc-acp vvz, pns11 vbm av-j vvn. np1 vvd d po31 ord n1,
(54) part (DIV2)
603
Page 235
2737
as an Epitomie of all the rest. Secondly, we are told that we owe glorie to our bodies :
as an Epitome of all the rest. Secondly, we Are told that we owe glory to our bodies:
c-acp dt n1 pp-f d dt n1. ord, pns12 vbr vvn cst pns12 vvb n1 p-acp po12 n2:
(54) part (DIV2)
603
Page 235
2738
and therefore we are bidden that wee should not wrong our bodies, and the Scripture speakes infamously of selfe-murtherers,
and Therefore we Are bidden that we should not wrong our bodies, and the Scripture speaks infamously of self-murderers,
cc av pns12 vbr vvn cst pns12 vmd xx vvi po12 n2, cc dt n1 vvz av-j pp-f n2,
(54) part (DIV2)
604
Page 236
2739
as of Iudas, Saul, Achitophel, they are branded with a note of shame and reproach.
as of Iudas, Saul, Ahithophel, they Are branded with a note of shame and reproach.
c-acp pp-f np1, np1, np1, pns32 vbr vvn p-acp dt n1 pp-f n1 cc n1.
(54) part (DIV2)
604
Page 236
2740
And God to shew the respect we owe to our bodies, hath provided to every sense pleasing recreations,
And God to show the respect we owe to our bodies, hath provided to every sense pleasing recreations,
cc np1 pc-acp vvi dt n1 pns12 vvb p-acp po12 n2, vhz vvn p-acp d n1 j-vvg n2,
(54) part (DIV2)
604
Page 236
2741
as flowers for the smell, light for the eyes, musicke for the eare, to be briefe, hee made all things for the bodily use of man.
as flowers for the smell, Light for the eyes, music for the ear, to be brief, he made all things for the bodily use of man.
c-acp n2 p-acp dt n1, vvb p-acp dt n2, n1 p-acp dt n1, pc-acp vbi j, pns31 vvd d n2 p-acp dt j n1 pp-f n1.
(54) part (DIV2)
604
Page 236
2742
Thirdly, these bodies of ours are members of Christ, redeemed and sanctified Temples of the holy Ghost, as well as our soules:
Thirdly, these bodies of ours Are members of christ, redeemed and sanctified Temples of the holy Ghost, as well as our Souls:
ord, d n2 pp-f png12 vbr n2 pp-f np1, vvn cc j-vvn n2 pp-f dt j n1, c-acp av c-acp po12 n2:
(54) part (DIV2)
605
Page 236
2743
And therefore we must take heed when wee read of the base termes that are given to the bodie, that we doe not mistake.
And Therefore we must take heed when we read of the base terms that Are given to the body, that we do not mistake.
cc av pns12 vmb vvi n1 c-crq pns12 vvb pp-f dt j n2 cst vbr vvn p-acp dt n1, cst pns12 vdb xx vvi.
(54) part (DIV2)
605
Page 236
2744
For it is true, in regard it keepes the soule from heaven, it is the grave of the soule,
For it is true, in regard it keeps the soul from heaven, it is the grave of the soul,
p-acp pn31 vbz j, p-acp n1 pn31 vvz dt n1 p-acp n1, pn31 vbz dt n1 pp-f dt n1,
(54) part (DIV2)
605
Page 236
2745
but indeed it is the house, the temple and instrument of the soule, but being misused it proves an unto ward darke house, an unweldie instrument.
but indeed it is the house, the temple and Instrument of the soul, but being misused it Proves nias unto ward dark house, an unwieldy Instrument.
cc-acp av pn31 vbz dt n1, dt n1 cc n1 pp-f dt n1, cc-acp vbg vvn pn31 vvz zz p-acp n1 j n1, dt j n1.
(54) part (DIV2)
605
Page 236
2746
Wee are to take heed therefore, of the error of those who afflict it by writing and declaiming against it, or by whipping of it,we Are to take heed Therefore, of the error of those who afflict it by writing and declaiming against it, or by whipping of it,
pns12 vbr pc-acp vvi n1 av, pp-f dt n1 pp-f d r-crq vvb pn31 p-acp vvg cc vvg p-acp pn31, cc p-acp vvg pp-f pn31,
(54) part (DIV2)
606
Page 236
2747
when alasse it is the sinne of the soule, the unruly lusts and affections that are the causes of all rebellions in us,
when alas it is the sin of the soul, the unruly Lustiest and affections that Are the Causes of all rebellions in us,
c-crq uh pn31 vbz dt n1 pp-f dt n1, dt j n2 cc n2 cst vbr dt n2 pp-f d n2 p-acp pno12,
(54) part (DIV2)
606
Page 236
2748
and if the body doth rebell, as often it doth come to passe since the fall, this proceeds from the corruption of the soule, yeelding to the bodie ayde to serve the lusts,
and if the body does rebel, as often it does come to pass since the fallen, this proceeds from the corruption of the soul, yielding to the body aid to serve the Lustiest,
cc cs dt n1 vdz vvi, c-acp av pn31 vdz vvi pc-acp vvi p-acp dt n1, d vvz p-acp dt n1 pp-f dt n1, vvg p-acp dt n1 n1 pc-acp vvi dt n2,
(54) part (DIV2)
606
Page 236
2749
and God hath appointed a religious abstinence as a meanes to tame such lusts and weaken them, which it were to be wished were used oftener than it is.
and God hath appointed a religious abstinence as a means to tame such Lustiest and weaken them, which it were to be wished were used oftener than it is.
cc np1 vhz vvn dt j n1 p-acp dt vvz pc-acp vvi d n2 cc vvi pno32, r-crq pn31 vbdr pc-acp vbi vvn vbdr vvn av-c cs pn31 vbz.
(54) part (DIV2)
606
Page 237
2750
But it will be said, are the bodies of Christians base, for whom Christ shed his most precious bloud?
But it will be said, Are the bodies of Christians base, for whom christ shed his most precious blood?
p-acp pn31 vmb vbi vvn, vbr dt n2 pp-f np1 j, p-acp ro-crq np1 vvd po31 av-ds j n1?
(54) part (DIV2)
607
Page 237
2751
I answer, while we live here we are in no better condition than others, as concerning our bodies.
I answer, while we live Here we Are in no better condition than Others, as Concerning our bodies.
pns11 vvb, cs pns12 vvb av pns12 vbr p-acp dx jc n1 cs n2-jn, p-acp vvg po12 n2.
(54) part (DIV2)
608
Page 237
2752
Hezekiah is sicke, Lazarus hath his sores, David and Iob troubled with lothsome diseases, and thus its fitting it should fare with us.Hezekiah is sick, Lazarus hath his sores, David and Job troubled with loathsome diseases, and thus its fitting it should fare with us.
np1 vbz j, np1 vhz po31 n2, np1 cc np1 vvn p-acp j n2, cc av pn31|vbz vvg pn31 vmd vvi p-acp pno12.
(54) part (DIV2)
608
Page 237
2753
For first, Christ laid us this example, he tooke our base ragged nature on him, hee hungred and thirsted, was pained,
For First, christ laid us this Exampl, he took our base ragged nature on him, he hungered and thirsted, was pained,
p-acp ord, np1 vvd pno12 d n1, pns31 vvd po12 j j n1 p-acp pno31, pns31 vvd cc vvd, vbds vvn,
(54) part (DIV2)
609
Page 237
2754
and death had a little power over him, and shall we desire a better estate than our master, our head had? or doe we ever thinke to partake with him in happinesse, that will not partake with him in his mean estate? the decree of God is, that to dust wee must,
and death had a little power over him, and shall we desire a better estate than our master, our head had? or do we ever think to partake with him in happiness, that will not partake with him in his mean estate? the Decree of God is, that to dust we must,
cc n1 vhd dt j n1 p-acp pno31, cc vmb pns12 vvi dt jc n1 cs po12 n1, po12 n1 vhd? cc vdb pns12 av vvb pc-acp vvi p-acp pno31 p-acp n1, cst vmb xx vvi p-acp pno31 p-acp po31 j n1? dt n1 pp-f np1 vbz, cst p-acp n1 pns12 vmb,
(54) part (DIV2)
609
Page 237
2755
as all the rest of our fellow Saints and servants shall. Secondly, hereby God doth exercise our faith and hope :
as all the rest of our fellow Saints and Servants shall. Secondly, hereby God does exercise our faith and hope:
c-acp d dt n1 pp-f po12 n1 n2 cc n2 vmb. ord, av np1 vdz vvi po12 n1 cc n1:
(54) part (DIV2)
609
Page 237
2756
causing us to looke and expect a better resurrection, and by this meanes are our desires edged to a better life,
causing us to look and expect a better resurrection, and by this means Are our Desires edged to a better life,
vvg pno12 pc-acp vvi cc vvi dt jc n1, cc p-acp d n2 vbr po12 n2 vvn p-acp dt jc n1,
(54) part (DIV2)
610
Page 237
2757
for else would we set up our rest here, and make this our Paradise.
for Else would we Set up our rest Here, and make this our Paradise.
c-acp av vmd pns12 vvi a-acp po12 n1 av, cc vvi d po12 n1.
(54) part (DIV2)
610
Page 237
2758
Thirdly, as yet there is sinne in us, from the danger whereof though wee be deliuered, yet there is a corruption that remaineth behinde in us, and by this hee will teach us the contagion of sinne,
Thirdly, as yet there is sin in us, from the danger whereof though we be Delivered, yet there is a corruption that remains behind in us, and by this he will teach us the contagion of sin,
ord, c-acp av pc-acp vbz n1 p-acp pno12, p-acp dt n1 c-crq cs pns12 vbb vvn, av pc-acp vbz dt n1 cst vvz a-acp p-acp pno12, cc p-acp d pns31 vmb vvi pno12 dt n1 pp-f n1,
(54) part (DIV2)
611
Page 238
2759
and teach us to see how the divell hath deceived us, by the effects thereof bringing paine, torment, and lothsomnesse.
and teach us to see how the Devil hath deceived us, by the effects thereof bringing pain, torment, and loathsomeness.
cc vvb pno12 pc-acp vvi c-crq dt n1 vhz vvn pno12, p-acp dt n2 av vvg n1, n1, cc n1.
(54) part (DIV2)
611
Page 238
2760
Forthly, it shewes Gods wisedome in vanquishing sinne by death, which is the childe of sinne,
Forthly, it shows God's Wisdom in vanquishing sin by death, which is the child of sin,
j, pn31 vvz ng1 n1 p-acp j-vvg n1 p-acp n1, r-crq vbz dt n1 pp-f n1,
(54) part (DIV2)
612
Page 238
2761
for by it shall we be purged from sinne, from corruption both of bodie and minde,
for by it shall we be purged from sin, from corruption both of body and mind,
c-acp p-acp pn31 vmb pns12 vbi vvn p-acp n1, p-acp n1 av-d pp-f n1 cc n1,
(54) part (DIV2)
612
Page 238
2762
and thus is our base estate made a way to our excellent estate hereafter. Wee must therefore moderate our affections to the best things of this life:
and thus is our base estate made a Way to our excellent estate hereafter. we must Therefore moderate our affections to the best things of this life:
cc av vbz po12 j n1 vvd dt n1 p-acp po12 j n1 av. pns12 vmb av vvi po12 n2 p-acp dt js n2 pp-f d n1:
(54) part (DIV2)
612
Page 238
2763
health is changeable and will not continue, beautie is a flower of a stalke, the flower quickly fades away and perisheth, the stalke that is more base continues longest, flesh is grasse either cut downe by violent deart,
health is changeable and will not continue, beauty is a flower of a stalk, the flower quickly fades away and Perishes, the stalk that is more base continues longest, Flesh is grass either Cut down by violent deart,
n1 vbz j cc vmb xx vvi, n1 vbz dt n1 pp-f dt n1, dt n1 av-j vvz av cc vvz, dt n1 cst vbz av-dc j vvz js, n1 vbz n1 av-d vvn a-acp p-acp j n1,
(54) part (DIV2)
613
Page 238
2764
or if by age, the longer it lives the baser it is, and increases continually therein till death,
or if by age, the longer it lives the baser it is, and increases continually therein till death,
cc cs p-acp n1, dt jc pn31 vvz dt jc pn31 vbz, cc vvz av-j av p-acp n1,
(54) part (DIV2)
613
Page 238
2765
when as it is most base.
when as it is most base.
c-crq c-acp pn31 vbz av-ds j.
(54) part (DIV2)
613
Page 238
2766
It is therefore foolish for any to swell because of beautie or strength, which at the best, are but curious excellencies of a base bodie:It is Therefore foolish for any to swell Because of beauty or strength, which At the best, Are but curious excellencies of a base body:
pn31 vbz av j p-acp d pc-acp vvi c-acp pp-f n1 cc n1, r-crq p-acp dt js, vbr cc-acp j n2 pp-f dt j n1:
(54) part (DIV2)
614
Page 238
2767
and farre more sottish are they, that thinke to resist old age and Gods decree, by trimming up and painting a withered stocke, this is not the way to conquer vilenesse.
and Far more sottish Are they, that think to resist old age and God's Decree, by trimming up and painting a withered stock, this is not the Way to conquer vileness.
cc av-j av-dc j vbr pns32, cst vvb pc-acp vvi j n1 cc ng1 n1, p-acp vvg a-acp cc vvg dt j-vvn n1, d vbz xx dt n1 pc-acp vvi n1.
(54) part (DIV2)
614
Page 238
2768
But if we will be rid thereof, labour for the meat that perisheth not, Ioh. 6.27.But if we will be rid thereof, labour for the meat that Perishes not, John 6.27.
cc-acp cs pns12 vmb vbi vvn av, vvb p-acp dt n1 cst vvz xx, np1 crd.
(54) part (DIV2)
614
Page 238
2769
But that which maketh us indure to everlasting life, is with Marie to chuse the better part, that shall not be taken away:
But that which makes us endure to everlasting life, is with Marry to choose the better part, that shall not be taken away:
p-acp cst r-crq vvz pno12 vvi p-acp j n1, vbz p-acp uh pc-acp vvi dt jc n1, cst vmb xx vbi vvn av:
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meat for the belly, and the belly for meate, but God shall destroy both the one and the other.
meat for the belly, and the belly for meat, but God shall destroy both the one and the other.
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And let this be as a cooler, to quench the base wild-fire of love, and con•ider what is it wee so affect, its but beautifull dust, a painted sepulchre, a body that after death will bee vilenesse it selfe, that while it breathes its full of rottennesse, the matter of wormes, supported it may be, by a carrion soule, that whether it willeth or nilleth, must leave it and goe into a farre worse place.And let this be as a cooler, to quench the base wildfire of love, and con•ider what is it we so affect, its but beautiful dust, a painted Sepulchre, a body that After death will be vileness it self, that while it breathes its full of rottenness, the matter of worms, supported it may be, by a carrion soul, that whither it wills or nilleth, must leave it and go into a Far Worse place.
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And contrarily, in the last place, it should teach us to be at a point, cheerefully to honour God by sacrificing our selves to him when hee calles for us :
And contrarily, in the last place, it should teach us to be At a point, cheerfully to honour God by sacrificing our selves to him when he calls for us:
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count it no shame with David to be vile in the eyes of men for Gods cause,
count it no shame with David to be vile in the eyes of men for God's cause,
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if the worst could be imagined (which cannot be) we had as good perish with usage aswith rust.
if the worst could be imagined (which cannot be) we had as good perish with usage aswith rust.
cs dt js vmd vbi vvn (r-crq vmbx vbi) pns12 vhd p-acp j vvi p-acp n1 av n1.
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But this is the onely way to be glorious, to avoid vilenesse, even to sacrifice our bodies and all in a good cause:
But this is the only Way to be glorious, to avoid vileness, even to sacrifice our bodies and all in a good cause:
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what though the world esteem vilely of us, as good for nothing but the shambles, Rom. 8.36. shall wee feare them? no, feare him that can destroy both body and soule:
what though the world esteem vilely of us, as good for nothing but the shambles, Rom. 8.36. shall we Fear them? no, Fear him that can destroy both body and soul:
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its better to goe to heaven without a limbe, than to goe to hell with a sound healthfull bodie,
its better to go to heaven without a limb, than to go to hell with a found healthful body,
pn31|vbz jc pc-acp vvi p-acp n1 p-acp dt n1, cs pc-acp vvi p-acp n1 p-acp dt j j n1,
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therefore men temptation of the world doe begin to provoke thee, say to thy flesh with Bernard, stay thy time: (the time is not yet to be happie.)
Therefore men temptation of the world do begin to provoke thee, say to thy Flesh with Bernard, stay thy time: (the time is not yet to be happy.)
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And therefore conclude, our soule is but a stranger here, wee must entertaine it well into this house of our bodie :
And Therefore conclude, our soul is but a stranger Here, we must entertain it well into this house of our body:
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its but a guest, use it not basely, its no ill guest, it gives us sight, taste, speech, motion,
its but a guest, use it not basely, its no ill guest, it gives us sighed, taste, speech, motion,
pn31|vbz p-acp dt n1, vvb pn31 xx av-j, pn31|vbz dx j-jn n1, pn31 vvz pno12 n1, n1, n1, n1,
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when it goes away, our body is but a dumbe, dull, base lumpe of earth.
when it Goes away, our body is but a dumb, dull, base lump of earth.
c-crq pn31 vvz av, po12 n1 vbz p-acp dt j, j, j n1 pp-f n1.
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Nay, when it is gone whilst the body is in the ground the soule having a most vehement and earnest desire to be knit to it again, puts God continually in minde of raising it up at the last day of the generall resurrection,
Nay, when it is gone while the body is in the ground the soul having a most vehement and earnest desire to be knit to it again, puts God continually in mind of raising it up At the last day of the general resurrection,
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and of glorifying it in a holy, eternall, and happy estate. Secondly, out of the words wee may observe;
and of glorifying it in a holy, Eternal, and happy estate. Secondly, out of the words we may observe;
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That these vile bodies of ours shall bee changed :That these vile bodies of ours shall be changed:
cst d j n2 pp-f png12 vmb vbi vvn:
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this we receive as anarticle of our faith, and yet were it beleeved truely as it ought, it would worke a strange alteration in the mindes and manners of men, contrary to that they are now,
this we receive as anarticle of our faith, and yet were it believed truly as it ought, it would work a strange alteration in the minds and manners of men, contrary to that they Are now,
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and howsoever it is not imbraced, yet it remaines a grounded truth, that these bodies of ours sowne in corruption, shall rise incorruptible, 1 Cor. 1.15. It was foretold in way of consequence in Paradice, for the head of the serpent could not bee broken but by conquering death, which is the last enemie:
and howsoever it is not embraced, yet it remains a grounded truth, that these bodies of ours sown in corruption, shall rise incorruptible, 1 Cor. 1.15. It was foretold in Way of consequence in Paradise, for the head of the serpent could not be broken but by conquering death, which is the last enemy:
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it was figured out unto us in Aarons dead seare rod that budded, and Ionahs deliverance out of the bellie of the fish, where he had beene 3. dayes and three nights.
it was figured out unto us in Aaron's dead sear rod that budded, and Jonahs deliverance out of the belly of the Fish, where he had been 3. days and three nights.
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It was beleeved of all the fathers, Heb. 12. And for securitie before the floud Enoch, and after the floud Elias, were taken up in their bodies.It was believed of all the Father's, Hebrew 12. And for security before the flood Enoch, and After the flood Elias, were taken up in their bodies.
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And besides, it is not contrarie to reason, (I doe not say that reason can reach unto it) for Christ he is alive still, the dust whereof we are made,
And beside, it is not contrary to reason, (I do not say that reason can reach unto it) for christ he is alive still, the dust whereof we Are made,
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and whether we goe is preserved, it is not annihilated, and why cannot Christ raise a body out of the dust,
and whither we go is preserved, it is not annihilated, and why cannot christ raise a body out of the dust,
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as at the first make it out of dust? why should he not be as able to quicken dust now as at the first? and especially, seeing the soule is reserved in heaven to this end, till the day of his second comming.
as At the First make it out of dust? why should he not be as able to quicken dust now as At the First? and especially, seeing the soul is reserved in heaven to this end, till the day of his second coming.
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Nay it is not contrarie to the course of nature: Nay it is not contrary to the course of nature:
uh pn31 vbz xx j-jn p-acp dt n1 pp-f n1:
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we see every yeere summer comes out of winter, day out of night, youth out of infancie, mans age out of youth:
we see every year summer comes out of winter, day out of night, youth out of infancy, men age out of youth:
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And the Apostle in the Corinthians, Thou foole, the corne is not quickned, except it die:
And the Apostle in the Corinthians, Thou fool, the corn is not quickened, except it die:
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nay wee see what strange changes are dayly wrought by Art, and shall wee thinke Gods almighty power cannot worke farre more strange effects?
nay we see what strange changes Are daily wrought by Art, and shall we think God's almighty power cannot work Far more strange effects?
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The use therefore, is to instruct us if we beleeve that Christ shall change these vile bodies, Then sure the same bodies shall rise that died,
The use Therefore, is to instruct us if we believe that christ shall change these vile bodies, Then sure the same bodies shall rise that died,
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for change is of qualities, it abolisheth not substances :for change is of qualities, it abolisheth not substances:
p-acp n1 vbz pp-f n2, pn31 vvz xx n2:
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and therfore Iobs confidence herein is remarkable, Iob. 19. Whom I shall see for my selfe,
and Therefore Jobs confidence herein is remarkable, Job 19. Whom I shall see for my self,
cc av n2 n1 av vbz j, zz crd ro-crq pns11 vmb vvi p-acp po11 n1,
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and mine eyes shall behold, speaking of Christ, so is it, 2 Cor. 15.53.and mine eyes shall behold, speaking of christ, so is it, 2 Cor. 15.53.
cc po11 n2 vmb vvi, vvg pp-f np1, av vbz pn31, crd np1 crd.
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This corruptible must put on incorruption, and this mortall must put on immortalitie, and the ancient Creeds had, credore surrectionem carnis hujus. This corruptible must put on incorruption, and this Mortal must put on immortality, and the ancient Creeds had, credore surrectionem carnis hujus.
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Secondly, its very unequall that one body should honour or defile it selfe, and another bodie should be honoured or damned:
Secondly, its very unequal that one body should honour or defile it self, and Another body should be honoured or damned:
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(54) part (DIV2)
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its comfortable therefore to us that love our bodies and honor them, that they shall rise againe,
its comfortable Therefore to us that love our bodies and honour them, that they shall rise again,
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and wee shall injoy them for ever.
and we shall enjoy them for ever.
cc pns12 vmb vvi pno32 p-acp av.
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Thirdly, Christ our surety hee raised the same body that was crucified, and therefore the same bodies here that fulfill the measure of the sufferings of Christ here, shall partake of his fulnesse in glorie.
Thirdly, christ our surety he raised the same body that was Crucified, and Therefore the same bodies Here that fulfil the measure of the sufferings of christ Here, shall partake of his fullness in glory.
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A second use is for comfort;
A second use is for Comfort;
dt ord n1 vbz p-acp n1;
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is this a life of changes, let it not daunt us, but know they are all to end in glorie,
is this a life of changes, let it not daunt us, but know they Are all to end in glory,
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and they all tend to bring us thither, we ever change for the better, and the last change of all is the best of all,
and they all tend to bring us thither, we ever change for the better, and the last change of all is the best of all,
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and therefore let us indure these changes with a light heart.
and Therefore let us endure these changes with a Light heart.
cc av vvb pno12 vvi d n2 p-acp dt j n1.
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In the third place, who is the Authour of this change in us, the Text saith that Christ shall change us, Iob. 6.39. and 40. I will raise them up at the last day, saith Christ of those that know him and beleeve on him:
In the third place, who is the Author of this change in us, the Text Says that christ shall change us, Job 6.39. and 40. I will raise them up At the last day, Says christ of those that know him and believe on him:
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Hee is furthermore our head, now wee know the body must be conformable to the head,He is furthermore our head, now we know the body must be conformable to the head,
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if it bee crowned the body is crowned:
if it be crowned the body is crowned:
cs pn31 vbb vvn dt n1 vbz vvn:
(54) part (DIV2)
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and therefore ( Rom. 8.11.) the Apostle saith, that if the spirit dwell in us that did dwell in him, the spirit that raised him up, will raise us up also.
and Therefore (Rom. 8.11.) the Apostle Says, that if the Spirit dwell in us that did dwell in him, the Spirit that raised him up, will raise us up also.
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(54) part (DIV2)
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Thirdly, Christ is a whole Saviour, he therefore will raise up our bodies as well our soules,
Thirdly, christ is a Whole Saviour, he Therefore will raise up our bodies as well our Souls,
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(54) part (DIV2)
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for he is the Saviour of both, he hath delivered both from hell, hee will raise up both to heaven.
for he is the Saviour of both, he hath Delivered both from hell, he will raise up both to heaven.
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Fourthly, he is the second Adam, as wee did beare the image of the first Adam in corruption,
Fourthly, he is the second Adam, as we did bear the image of the First Adam in corruption,
ord, pns31 vbz dt ord np1, c-acp pns12 vdd vvi dt n1 pp-f dt ord np1 p-acp n1,
(54) part (DIV2)
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so must we beare the image of the second Adam in glorie. Fifthly, hee is the seed of the wowan:
so must we bear the image of the second Adam in glory. Fifthly, he is the seed of the wowan:
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that must breake the serpents head, and therefore hee must worke this change.
that must break the Serpents head, and Therefore he must work this change.
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(54) part (DIV2)
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2818
Sixthly, Christ changed his owne bodie, being burthened with all our sinnes, and therefore as an exemplarie cause, shall much more raise us up,
Sixthly, christ changed his own body, being burdened with all our Sins, and Therefore as an exemplary cause, shall much more raise us up,
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(54) part (DIV2)
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for sinne being once overcome, which is the sting of death, what can keepe us in the grave?
for sin being once overcome, which is the sting of death, what can keep us in the grave?
p-acp n1 vbg a-acp vvn, r-crq vbz dt n1 pp-f n1, r-crq vmb vvi pno12 p-acp dt n1?
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Let this strengthen our faith, in the consideration that wee have such a strong Saviour, that nothing shall bee able to separate us from his love,
Let this strengthen our faith, in the consideration that we have such a strong Saviour, that nothing shall be able to separate us from his love,
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(54) part (DIV2)
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nor to take us out of his hande.
nor to take us out of his hand.
ccx pc-acp vvi pno12 av pp-f po31 n1.
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Secondly, make it a ground how to direct us how to honour our bodies, not making them instruments of sinne against him,
Secondly, make it a ground how to Direct us how to honour our bodies, not making them Instruments of sin against him,
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(54) part (DIV2)
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but so to use them, that we may with comfort and joy expect and desire his comming, to change these our vile bodies.
but so to use them, that we may with Comfort and joy expect and desire his coming, to change these our vile bodies.
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Thirdly, let us labour to assure our selves of our parts in this change, in this resurrection.
Thirdly, let us labour to assure our selves of our parts in this change, in this resurrection.
ord, vvb pno12 vvi pc-acp vvi po12 n2 pp-f po12 n2 p-acp d n1, p-acp d n1.
(54) part (DIV2)
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2825
This we shall know if we finde Christs spirit in us, the same spirit that raised up him,
This we shall know if we find Christ Spirit in us, the same Spirit that raised up him,
np1 pns12 vmb vvi cs pns12 vvi npg1 n1 p-acp pno12, dt d n1 cst vvd p-acp pno31,
(54) part (DIV2)
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if it bee in us, will raise us up also.
if it be in us, will raise us up also.
cs pn31 vbb p-acp pno12, vmb vvi pno12 a-acp av.
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2827
Rom. 8. for the first resurrection is an argument of the second, and he that findes his understanding in lightned, his will pliable, his affections set upon right objects, will easily beleeve the second resurrection of his bodie.Rom. 8. for the First resurrection is an argument of the second, and he that finds his understanding in lightened, his will pliable, his affections Set upon right objects, will Easily believe the second resurrection of his body.
np1 crd p-acp dt ord n1 vbz dt n1 pp-f dt ord, cc pns31 cst vvz po31 n1 p-acp vvd, po31 n1 j, po31 n2 vvn p-acp j-jn n2, vmb av-j vvi dt ord n1 pp-f po31 n1.
(54) part (DIV2)
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Secondly, if wee hope for this change, and so hope that we are stirred up thereby to fit our selves for it, to cleanse our selves.
Secondly, if we hope for this change, and so hope that we Are stirred up thereby to fit our selves for it, to cleanse our selves.
ord, cs pns12 vvb p-acp d n1, cc av vvb cst pns12 vbr vvn a-acp av pc-acp vvi po12 n2 p-acp pn31, pc-acp vvi po12 n2.
(54) part (DIV2)
633
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2829
Thirdly, if wee grow in grace, 2 Pet. 1.11. it is a si•ne that wee have an entrance into Christs kingdome, for God doth ever honour growth, with assurance of a blessed estate.
Thirdly, if we grow in grace, 2 Pet. 1.11. it is a si•ne that we have an Entrance into Christ Kingdom, for God does ever honour growth, with assurance of a blessed estate.
ord, cs pns12 vvb p-acp n1, crd np1 crd. pn31 vbz dt n1 cst pns12 vhb dt n1 p-acp npg1 n1, c-acp np1 vdz av vvi n1, p-acp n1 pp-f dt j-vvn n1.
(54) part (DIV2)
634
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2830
Fourthly, this should comfort us in time of death, considering wee lose nothing but basenesse,
Fourthly, this should Comfort us in time of death, considering we loose nothing but baseness,
ord, d vmd vvi pno12 p-acp n1 pp-f n1, vvg pns12 vvb pix cc-acp n1,
(54) part (DIV2)
635
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2831
and our bodies are but sowne in the earth, and this depositum which God committeth to the fire, ayre, earth,
and our bodies Are but sown in the earth, and this depositum which God Committeth to the fire, air, earth,
cc po12 n2 vbr p-acp vvn p-acp dt n1, cc d fw-la r-crq np1 vvz p-acp dt n1, n1, n1,
(54) part (DIV2)
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2832
and the water, they must render up againe pure and changed by Christ, and therefore it was a foolish conceipt of the heathen, to burne the Martyrs bodies,
and the water, they must render up again pure and changed by christ, and Therefore it was a foolish conceit of the heathen, to burn the Martyrs bodies,
cc dt n1, pns32 vmb vvi a-acp av j cc vvn p-acp np1, cc av pn31 vbds dt j n1 pp-f dt j-jn, pc-acp vvi dt ng1 n2,
(54) part (DIV2)
635
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2833
and to cast their ashes into the water, thereby to put them out of hope of their resurrection, not knowing God is as able to raise them out of fire and water, as out of earth.
and to cast their Ashes into the water, thereby to put them out of hope of their resurrection, not knowing God is as able to raise them out of fire and water, as out of earth.
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(54) part (DIV2)
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2834
Fifthly, this ought to administer comfort to us at the death and departure of our friends out of this life, knowing that they are not lost, that the earth is but a house,
Fifthly, this ought to administer Comfort to us At the death and departure of our Friends out of this life, knowing that they Are not lost, that the earth is but a house,
ord, d pi pc-acp vvi n1 p-acp pno12 p-acp dt n1 cc n1 pp-f po12 n2 av pp-f d n1, vvg cst pns32 vbr xx vvn, cst dt n1 vbz p-acp dt n1,
(54) part (DIV2)
636
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2835
and a hiding place for them to sleepe in, and that at length God will not forget to raise them up, with the residue of his Saints, hee will change them,
and a hiding place for them to sleep in, and that At length God will not forget to raise them up, with the residue of his Saints, he will change them,
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(54) part (DIV2)
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2836
and make them like his glorious bodie, and this was the use made by the Apostle, 1 Thes. 4.18.
and make them like his glorious body, and this was the use made by the Apostle, 1 Thebes 4.18.
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(54) part (DIV2)
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2837
And lastly, pray to God to teach us to number our dayes, so as we may apply our hearts to wisedome.
And lastly, pray to God to teach us to number our days, so as we may apply our hearts to Wisdom.
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(54) part (DIV2)
637
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2838
But when is the time of this blessed change? It is not laid downe, onely it is implyed by the word ( Shall ) that the time is to come,
But when is the time of this blessed change? It is not laid down, only it is employed by the word (Shall) that the time is to come,
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(54) part (DIV2)
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2839
but out of all question it is meant at the last day and not before.
but out of all question it is meant At the last day and not before.
cc-acp av pp-f d n1 pn31 vbz vvn p-acp dt ord n1 cc xx a-acp.
(54) part (DIV2)
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2840
First, because all are to bee gathered together, even those that were baried 4000. yeers agone, must stay till the number bee fulfilled,
First, Because all Are to be gathered together, even those that were baried 4000. Years ago, must stay till the number be fulfilled,
ord, c-acp d vbr pc-acp vbi vvn av, av d cst vbdr vvn crd n2 av, vmb vvi p-acp dt n1 vbi vvn,
(54) part (DIV2)
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2841
and it will make for Gods glorie that we should all meet together to attend on him, with multitude of Angels,
and it will make for God's glory that we should all meet together to attend on him, with multitude of Angels,
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(54) part (DIV2)
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2842
so as they cannot be perfected without or before us, and wee shall not prevent those that are asleepe.
so as they cannot be perfected without or before us, and we shall not prevent those that Are asleep.
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(54) part (DIV2)
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2843
Secondly, it is for the comfort of Christians that are weake, that the Martyrs and constant professors of Christ, should be pledges of their rising, who continually cry, how long Lord?
Secondly, it is for the Comfort of Christians that Are weak, that the Martyrs and constant professors of christ, should be pledges of their rising, who continually cry, how long Lord?
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(54) part (DIV2)
639
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2844
Thirdly, God wils that things should now bee carried as in a cloud:
Thirdly, God wills that things should now be carried as in a cloud:
ord, np1 vvz d n2 vmd av vbi vvn a-acp p-acp dt n1:
(54) part (DIV2)
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2845
and that the last day should bee a day of revelation, which could not be, if before there should be this change.
and that the last day should be a day of Revelation, which could not be, if before there should be this change.
cc d dt ord n1 vmd vbi dt n1 pp-f n1, r-crq vmd xx vbi, cs p-acp a-acp vmd vbi d n1.
(54) part (DIV2)
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2846
For use, this must teach us to desire that day, and pray for the hastening thereof ▪ till when, the soules in heaven are not perfectly happy,
For use, this must teach us to desire that day, and pray for the hastening thereof ▪ till when, the Souls in heaven Are not perfectly happy,
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(54) part (DIV2)
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2847
for all must be brought in, before they can be made perfect:
for all must be brought in, before they can be made perfect:
c-acp d vmb vbi vvn p-acp, c-acp pns32 vmb vbi vvn j:
(54) part (DIV2)
641
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2848
and therefore they desire and hope for, and pray for to be united to those bodies again, that they lived withall, and so deerely loved.
and Therefore they desire and hope for, and pray for to be united to those bodies again, that they lived withal, and so dearly loved.
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(54) part (DIV2)
641
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2849
But who are these that shall be thus changed? The Text saith, our bodies, that is our bodies that have had our conversation in heaven:
But who Are these that shall be thus changed? The Text Says, our bodies, that is our bodies that have had our Conversation in heaven:
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(54) part (DIV2)
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2850
and therefore those that have had no part in the first resurrection, they shall have no p•rt in the second:
and Therefore those that have had no part in the First resurrection, they shall have no p•rt in the second:
cc av d cst vhb vhn dx n1 p-acp dt ord n1, pns32 vmb vhi dx n1 p-acp dt ord:
(54) part (DIV2)
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2851
the Baker and Butler of Pharaoh all shall arise and be lifted out of prison, but some to the resurrection of life, and others to the resurrection of condemnation: But to proceed.
the Baker and Butler of Pharaoh all shall arise and be lifted out of prison, but Some to the resurrection of life, and Others to the resurrection of condemnation: But to proceed.
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(54) part (DIV2)
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2852
VERS. 21. That wee may bee fashioned like unto his glorious bodie.
VERS. 21. That we may be fashioned like unto his glorious body.
fw-la. crd cst pns12 vmb vbi vvn av-j p-acp po31 j n1.
(55) part (DIV2)
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2853
SO that Christ shall be the exemplary cause, as well as the efficient cause of our resurrection,
SO that christ shall be the exemplary cause, as well as the efficient cause of our resurrection,
av cst np1 vmb vbi dt j n1, c-acp av c-acp dt j n1 pp-f po12 n1,
(55) part (DIV2)
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2854
for he is our head and our husband, and it is reason we should bee sutable to him,
for he is our head and our husband, and it is reason we should be suitable to him,
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(55) part (DIV2)
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2855
and be ruled by him, he came not to make himselfe like us, but us like him;
and be ruled by him, he Come not to make himself like us, but us like him;
cc vbi vvn p-acp pno31, pns31 vvd xx pc-acp vvi px31 av-j pno12, p-acp pno12 av-j pno31;
(55) part (DIV2)
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2856
he first must be a King, blessed and anointed, and a sonne, the head makes us like to him, Kings, blessed and glorious, and sonnes:
he First must be a King, blessed and anointed, and a son, the head makes us like to him, Kings, blessed and glorious, and Sons:
pns31 ord vmb vbi dt n1, j-vvn cc vvn, cc dt n1, dt n1 vvz pno12 av-j p-acp pno31, n2, j-vvn cc j, cc n2:
(55) part (DIV2)
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2857
Enoch and Elias, though before his reall incarnation, yet they ascended by vertue of his resurrection,Enoch and Elias, though before his real incarnation, yet they ascended by virtue of his resurrection,
np1 cc np1, cs p-acp po31 j n1, av pns32 vvd p-acp n1 pp-f po31 n1,
(55) part (DIV2)
643
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2858
and so shall we, they are glorious like to him, so shall wee in his good time and pleasure. But how? I answer, in these particulars:
and so shall we, they Are glorious like to him, so shall we in his good time and pleasure. But how? I answer, in these particulars:
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(55) part (DIV2)
643
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2859
First, as he is immortall never to die againe, so shall we, we shall bee freed from all sinne,
First, as he is immortal never to die again, so shall we, we shall be freed from all sin,
ord, c-acp pns31 vbz j av-x pc-acp vvi av, av vmb pns12, pns12 vmb vbi vvn p-acp d n1,
(55) part (DIV2)
646
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2860
and so consequently from all mortalitie. Secondly, we shall be uncorruptible, wee shall have no corruption whithin us or without us;
and so consequently from all mortality. Secondly, we shall be uncorruptible, we shall have no corruption within us or without us;
cc av av-j p-acp d n1. ord, pns12 vmb vbi j, pns12 vmb vhi dx n1 p-acp pno12 cc p-acp pno12;
(55) part (DIV2)
646
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2861
as it is 1 Cor. 15.53. We shall be embalmed with the spirit, that shall cause us to remaine for ever incorruptible. Thirdly, we shall be unchangeable :
as it is 1 Cor. 15.53. We shall be embalmed with the Spirit, that shall cause us to remain for ever incorruptible. Thirdly, we shall be unchangeable:
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(55) part (DIV2)
647
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2862
alwayes the same, without sicknesse of bodie, or indisposednesse of minde.
always the same, without sickness of body, or indisposedness of mind.
av dt d, p-acp n1 pp-f n1, cc n1 pp-f n1.
(55) part (DIV2)
648
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2863
Then in the fourth place, wee shall bee in perfect strength, here we contract to our selves weaknesse by every little thing,
Then in the fourth place, we shall be in perfect strength, Here we contract to our selves weakness by every little thing,
av p-acp dt ord n1, pns12 vmb vbi p-acp j n1, av pns12 vvb p-acp po12 n2 n1 p-acp d j n1,
(55) part (DIV2)
649
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2864
as alteration of •ire, study, and the like; there the body shall be inabled to every thing, but here we are weak unfit,
as alteration of •ire, study, and the like; there the body shall be enabled to every thing, but Here we Are weak unfit,
c-acp n1 pp-f n1, n1, cc dt j; a-acp dt n1 vmb vbi vvn p-acp d n1, cc-acp av pns12 vbr j j,
(55) part (DIV2)
649
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2865
and soone wearie of any dutie, soone tired in prayer, wearie of hearing, so as even Moses his armes must be supported.
and soon weary of any duty, soon tired in prayer, weary of hearing, so as even Moses his arms must be supported.
cc av j pp-f d n1, av vvn p-acp n1, j pp-f vvg, av c-acp av np1 po31 n2 vmb vbi vvn.
(55) part (DIV2)
649
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2866
Fifthly, we shall have beautie and comelinesse, the most lovely complexion and proportion of parts, there shall be no dregges in our body, all shall be spent by death, farre better than after Physicke, which notwithstanding brings the body into a quiet repose, all wants shall be supplyed, what is misplaced shall be reduced into right order:
Fifthly, we shall have beauty and comeliness, the most lovely complexion and proportion of parts, there shall be no dregs in our body, all shall be spent by death, Far better than After Physic, which notwithstanding brings the body into a quiet repose, all Wants shall be supplied, what is misplaced shall be reduced into right order:
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(55) part (DIV2)
650
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2867
and therefore, what though we lose limbes for Christs •ake, he will not be indepted to us, none shall goe thither maimed.
and Therefore, what though we loose limbs for Christ •ake, he will not be indepted to us, none shall go thither maimed.
cc av, r-crq cs pns12 vvb n2 p-acp npg1 n1, pns31 vmb xx vbi vvn p-acp pno12, pix vmb vvi av vvn.
(55) part (DIV2)
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2868
But some will say, Christ himselfe retained wounds after his resurrection, and therefore much more shall we be imperfect.
But Some will say, christ himself retained wounds After his resurrection, and Therefore much more shall we be imperfect.
p-acp d vmb vvi, np1 px31 vvd n2 p-acp po31 n1, cc av av-d av-dc vmb pns12 vbi j.
(55) part (DIV2)
651
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2869
I answer, this was a voluntarie dispensation, he suffered them to appeare for the faith of Thomas, not of necessitie.
I answer, this was a voluntary Dispensation, he suffered them to appear for the faith of Thomas, not of necessity.
pns11 vvb, d vbds dt j-jn n1, pns31 vvd pno32 pc-acp vvi p-acp dt n1 pp-f np1, xx pp-f n1.
(55) part (DIV2)
652
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2870
Sixthly, these bodies of ours shall be spirituall, as it is 1 Cor. 15. a naturall bodie is upheld by naturall meanes,
Sixthly, these bodies of ours shall be spiritual, as it is 1 Cor. 15. a natural body is upheld by natural means,
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(55) part (DIV2)
653
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2871
as meate, drinke, Physicke, but then shall there be no need of such things, Christ shall be al in all to us;
as meat, drink, Physic, but then shall there be no need of such things, christ shall be all in all to us;
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(55) part (DIV2)
653
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2872
and again, our body shal obey the spirit, now the body keeps the spirit in slavery,
and again, our body shall obey the Spirit, now the body keeps the Spirit in slavery,
cc av, po12 n1 vmb vvi dt n1, av dt n1 vvz dt n1 p-acp n1,
(55) part (DIV2)
653
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2873
but thē shal it readily ye•ld to everie motion of the spirit.
but them shall it readily ye•ld to every motion of the Spirit.
p-acp pno32 vmb pn31 av-j vvd p-acp d n1 pp-f dt n1.
(55) part (DIV2)
653
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2874
The Vbiquitaries when they speak of the spiritualitie of Christs body, they would have it in all places.
The Ubiquitaries when they speak of the spirituality of Christ body, they would have it in all places.
dt n2-j c-crq pns32 vvb pp-f dt n1 pp-f npg1 n1, pns32 vmd vhi pn31 p-acp d n2.
(55) part (DIV2)
653
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2875
But they may as well conclude, because wee shall have spirituall bodies, therefore our bodies also shall be in all places like to Christs bodie.
But they may as well conclude, Because we shall have spiritual bodies, Therefore our bodies also shall be in all places like to Christ body.
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(55) part (DIV2)
653
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2876
The ground of the glorie of these our bodies, shall be the beatificall vision, and our union with Christ:The ground of the glory of these our bodies, shall be the beatifical vision, and our Union with christ:
dt n1 pp-f dt n1 pp-f d po12 n2, vmb vbi dt j n1, cc po12 n1 p-acp np1:
(55) part (DIV2)
653
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2877
if our beholding him here in his ordinances bee of such a power as to transforme us from glory to glory, 2 Cor. 3.18. What a change shall be wrought in us, when we shall see him as he is? and if his first comming had that power to make all things new (2 Cor. 5.17.) much more when hee commeth the second time in glory, shall he make all things new and glorious.
if our beholding him Here in his ordinances be of such a power as to transform us from glory to glory, 2 Cor. 3.18. What a change shall be wrought in us, when we shall see him as he is? and if his First coming had that power to make all things new (2 Cor. 5.17.) much more when he comes the second time in glory, shall he make all things new and glorious.
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(55) part (DIV2)
653
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2878
This therefore in the first place, should incourage us, in all causes of dismay and trouble, rather than wee will offend God to lose our bodies, knowing that wee give them to God, This Therefore in the First place, should encourage us, in all Causes of dismay and trouble, rather than we will offend God to loose our bodies, knowing that we give them to God,
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(55) part (DIV2)
654
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2879
and shall receive them againe with advantage.
and shall receive them again with advantage.
cc vmb vvi pno32 av p-acp n1.
(55) part (DIV2)
654
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2880
Secondly, labour wee to make our bodies instruments of his honour, that honours us, and let us honour our bodies wherein are the seeds of immortalitie, Secondly, labour we to make our bodies Instruments of his honour, that honours us, and let us honour our bodies wherein Are the seeds of immortality,
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(55) part (DIV2)
655
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2881
and glory in so using them, as that they bee carried to the grave with honour.
and glory in so using them, as that they be carried to the grave with honour.
cc n1 p-acp av vvg pno32, c-acp cst pns32 vbb vvn p-acp dt n1 p-acp n1.
(55) part (DIV2)
655
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2882
Let us also honour the bodies of the deceased Saints of God, and the places of their sepulture: Let us also honour the bodies of the deceased Saints of God, and the places of their sepulture:
vvb pno12 av vvi dt n2 pp-f dt j-vvn n2 pp-f np1, cc dt n2 pp-f po32 n1:
(55) part (DIV2)
656
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2883
as Cabinets wherein the precions dust of the holy Saints are laid up in keeping.
as Cabinets wherein the precions dust of the holy Saints Are laid up in keeping.
c-acp n2 c-crq dt ng1 n1 pp-f dt j n2 vbr vvn a-acp p-acp vvg.
(55) part (DIV2)
656
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2884
And let us not be like them without faith, that thinke the bodies are lost for ever, that are cast into the grave ; And let us not be like them without faith, that think the bodies Are lost for ever, that Are cast into the grave;
cc vvb pno12 xx vbi av-j pno32 p-acp n1, cst vvb dt n2 vbr vvn p-acp av, cst vbr vvn p-acp dt j;
(55) part (DIV2)
657
Page 249
2885
like children that seeing the silver cast into the furnace, thinke it utterly cast away, till they see it come out againe a pure vessell.
like children that seeing the silver cast into the furnace, think it utterly cast away, till they see it come out again a pure vessel.
j n2 d vvg dt n1 vvd p-acp dt n1, vvb pn31 av-j vvd av, c-acp pns32 vvb pn31 vvi av av dt j n1.
(55) part (DIV2)
657
Page 249
2886
And when wee die, let us not trouble our mindes with the discomfortable thoughts of wormes, rottennesse, darknesse, and the like;
And when we die, let us not trouble our minds with the discomfortable thoughts of worms, rottenness, darkness, and the like;
cc c-crq pns12 vvb, vvb pno12 xx vvi po12 n2 p-acp dt j n2 pp-f n2, n1, n1, cc dt j;
(55) part (DIV2)
657
Page 249
2887
but with the eye of faith let us looke beyond these, on the haven whether wee are going, this made Iob though covered all over with ulcers, to say with a cheerfull heart, My redeemer liveth, though after my skinne, wormes consume this flesh.
but with the eye of faith let us look beyond these, on the Haven whither we Are going, this made Job though covered all over with ulcers, to say with a cheerful heart, My redeemer lives, though After my skin, worms consume this Flesh.
cc-acp p-acp dt n1 pp-f n1 vvb pno12 vvi p-acp d, p-acp dt n1 cs pns12 vbr vvg, d vvn np1 cs vvn d a-acp p-acp n2, pc-acp vvi p-acp dt j n1, po11 n1 vvz, cs p-acp po11 n1, n2 vvb d n1.
(55) part (DIV2)
657
Page 249
2888
If wee want limbes to our bodies, comfort our selves, the resurrection will restore all things.
If we want limbs to our bodies, Comfort our selves, the resurrection will restore all things.
cs pns12 vvb n2 p-acp po12 n2, vvb po12 n2, dt n1 vmb vvi d n2.
(55) part (DIV2)
657
Page 249
2889
Furthermore, let us serve here with our best indeavours, it is but a while and it shall not be in vaine:
Furthermore, let us serve Here with our best endeavours, it is but a while and it shall not be in vain:
av, vvb pno12 vvi av p-acp po12 js n2, pn31 vbz p-acp dt n1 cc pn31 vmb xx vbi p-acp j:
(55) part (DIV2)
658
Page 249
2890
is it not better thus to doe and partake of this blessed change, than to spare this vile body,
is it not better thus to do and partake of this blessed change, than to spare this vile body,
vbz pn31 xx av-jc av pc-acp vdi cc vvi pp-f d j-vvn n1, cs pc-acp vvi d j n1,
(55) part (DIV2)
658
Page 249
2891
and pamper it by sacrificing all, or to imploy all our time in the serving and pleasing others,
and pamper it by sacrificing all, or to employ all our time in the serving and pleasing Others,
cc vvi pn31 p-acp vvg d, cc pc-acp vvi d po12 n1 p-acp dt vvg cc vvg n2-jn,
(55) part (DIV2)
658
Page 249
2892
and to that end not to care to prostitute our selves to all manner of filthinesse? what shall we get by these courses? but at the resurrection of the just when wee should lift up our heads because our redemption draweth nigh,
and to that end not to care to prostitute our selves to all manner of filthiness? what shall we get by these courses? but At the resurrection of the just when we should lift up our Heads Because our redemption draws High,
cc p-acp d n1 xx pc-acp vvi pc-acp vvi po12 n2 p-acp d n1 pp-f n1? q-crq vmb pns12 vvi p-acp d n2? cc-acp p-acp dt n1 pp-f dt j c-crq pns12 vmd vvi a-acp po12 n2 p-acp po12 n1 vvz av-j,
(55) part (DIV2)
658
Page 249
2893
then shall we be overcome with shame, griefe, terror, and horror of conscience.
then shall we be overcome with shame, grief, terror, and horror of conscience.
av vmb pns12 vbi vvn p-acp n1, n1, n1, cc n1 pp-f n1.
(55) part (DIV2)
658
Page 249
2894
But happie are we therefore, if in a good course wee can so resigne up our selves,
But happy Are we Therefore, if in a good course we can so resign up our selves,
p-acp j vbr pns12 av, cs p-acp dt j n1 pns12 vmb av vvi a-acp po12 n2,
(55) part (DIV2)
658
Page 249
2895
so as to bee resolute with Hester, If I perish I perish, if I live I live to Christ,
so as to be resolute with Esther, If I perish I perish, if I live I live to christ,
av c-acp pc-acp vbi j p-acp np1, cs pns11 vvb pns11 vvb, cs pns11 vvb pns11 vvb p-acp np1,
(55) part (DIV2)
658
Page 249
2896
if I die I die to him: if I die I die to him:
cs pns11 vvb pns11 vvb p-acp pno31:
(55) part (DIV2)
658
Page 249
2897
: what I have committed to him, he will keepe I am assured thereof, and therefore I will not offend him for any pleasure or profit whatsoever:
: what I have committed to him, he will keep I am assured thereof, and Therefore I will not offend him for any pleasure or profit whatsoever:
: r-crq pns11 vhb vvn p-acp pno31, pns31 vmb vvi pns11 vbm vvn av, cc av pns11 vmb xx vvi pno31 p-acp d n1 cc n1 r-crq:
(55) part (DIV2)
658
Page 250
2898
these resolutions had the Patriarches, and Gods Saints, and these made them die with comfort.
these resolutions had the Patriarchs, and God's Saints, and these made them die with Comfort.
d n2 vhd dt n2, cc npg1 n2, cc d vvd pno32 vvi p-acp n1.
(55) part (DIV2)
658
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2899
VERS. 21. According to the working, whereby he is able even to subdue all things to Himselfe.
VERS. 21. According to the working, whereby he is able even to subdue all things to Himself.
fw-la. crd vvg p-acp dt n-vvg, c-crq pns31 vbz j av pc-acp vvi d n2 p-acp px31.
(56) part (DIV2)
658
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2900
THe word that is translated working, may and doth signifie power, and so it was translated heretofore, and is to be meant.
THe word that is translated working, may and does signify power, and so it was translated heretofore, and is to be meant.
dt n1 cst vbz vvn vvg, vmb cc vdz vvi n1, cc av pn31 vbds vvn av, cc vbz pc-acp vbi vvn.
(56) part (DIV2)
659
Page 250
2901
But the words being plaine, we will come to some observations.
But the words being plain, we will come to Some observations.
p-acp dt n2 vbg j, pns12 vmb vvi p-acp d n2.
(56) part (DIV2)
659
Page 250
2902
And first of all observe, That Christ hath a power able to subdue all things to himselfe: And First of all observe, That christ hath a power able to subdue all things to himself:
cc ord pp-f d vvb, cst np1 vhz dt n1 j pc-acp vvi d n2 p-acp px31:
(56) part (DIV2)
660
Page 250
2903
and this hee hath by vertue of his office of Mediatorship, and this in respect of God to reconcile and appease him.
and this he hath by virtue of his office of Mediatorship, and this in respect of God to reconcile and appease him.
cc d pns31 vhz p-acp n1 pp-f po31 n1 pp-f n1, cc d p-acp n1 pp-f np1 pc-acp vvi cc vvi pno31.
(56) part (DIV2)
660
Page 250
2904
Secondly, in respect of opposite powers to overcome all of them.
Secondly, in respect of opposite Powers to overcome all of them.
ord, p-acp n1 pp-f j-jn n2 pc-acp vvi d pp-f pno32.
(56) part (DIV2)
660
Page 250
2905
Thirdly in respect of the persons to be saved, that he might free them from all ill,
Thirdly in respect of the Persons to be saved, that he might free them from all ill,
ord p-acp n1 pp-f dt n2 pc-acp vbi vvn, cst pns31 vmd vvi pno32 p-acp d n-jn,
(56) part (DIV2)
660
Page 250
2906
and raise them to all happinesse, and these things requires a power, that must be above all created powers,
and raise them to all happiness, and these things requires a power, that must be above all created Powers,
cc vvi pno32 p-acp d n1, cc d n2 vvz dt n1, cst vmb vbi p-acp d j-vvn n2,
(56) part (DIV2)
660
Page 250
2907
for God could not bee appeased but by an infinite price, the bloud of one that is God:
for God could not be appeased but by an infinite price, the blood of one that is God:
c-acp np1 vmd xx vbi vvn cc-acp p-acp dt j n1, dt n1 pp-f pi cst vbz np1:
(56) part (DIV2)
660
Page 250
2908
and wee could not bee defended from sinne and hell (whose power is the greatest of all finite power) but by a power beyond it,
and we could not be defended from sin and hell (whose power is the greatest of all finite power) but by a power beyond it,
cc pns12 vmd xx vbi vvn p-acp n1 cc n1 (rg-crq n1 vbz dt js pp-f d j n1) cc-acp p-acp dt n1 p-acp pn31,
(56) part (DIV2)
660
Page 250
2909
and such a power as must regenerate and renew us notwithstanding the opposite power of the divell,
and such a power as must regenerate and renew us notwithstanding the opposite power of the Devil,
cc d dt n1 c-acp vmb vvn cc vvb pno12 p-acp dt j-jn n1 pp-f dt n1,
(56) part (DIV2)
660
Page 251
2910
and our corruptions within us, which is a greater worke than the worke of our creation.
and our corruptions within us, which is a greater work than the work of our creation.
cc po12 n2 p-acp pno12, r-crq vbz dt jc n1 cs dt n1 pp-f po12 n1.
(56) part (DIV2)
660
Page 251
2911
And all this he hath done, he hath subdued him that had the power of death, the Divell. Heb. 2.14.
And all this he hath done, he hath subdued him that had the power of death, the devil. Hebrew 2.14.
cc d d pns31 vhz vdn, pns31 vhz vvn pno31 cst vhd dt n1 pp-f n1, dt n1. np1 crd.
(56) part (DIV2)
660
Page 251
2912
He hath subdued diseases and windes with a word, and with a word he smote his enemies to the ground, he hath subdued all ill of the body and minde, forgiving sinnes, opening our hearts, subduing our corruptions,
He hath subdued diseases and winds with a word, and with a word he smote his enemies to the ground, he hath subdued all ill of the body and mind, forgiving Sins, opening our hearts, subduing our corruptions,
pns31 vhz vvn n2 cc n2 p-acp dt n1, cc p-acp dt n1 pns31 vvd po31 n2 p-acp dt n1, pns31 vhz vvn d n-jn pp-f dt n1 cc n1, j-vvg n2, vvg po12 n2, j-vvg po12 n2,
(56) part (DIV2)
660
Page 251
2913
and death hath yeelded to his power. O death, I will bee thy death.
and death hath yielded to his power. Oh death, I will be thy death.
cc n1 vhz vvn p-acp po31 n1. uh n1, pns11 vmb vbi po21 n1.
(56) part (DIV2)
660
Page 251
2914
In the next place, as Christ hath this power, so he will use this power for the good of his Saints.
In the next place, as christ hath this power, so he will use this power for the good of his Saints.
p-acp dt ord n1, c-acp np1 vhz d n1, av pns31 vmb vvi d n1 p-acp dt j pp-f po31 n2.
(56) part (DIV2)
661
Page 251
2915
and this hee will doe, because what ever Christ is, he is for the good of his Church, hee is powerful, merciful and loving, for his Churches sake.
and this he will do, Because what ever christ is, he is for the good of his Church, he is powerful, merciful and loving, for his Churches sake.
cc d pns31 vmb vdi, c-acp r-crq av np1 vbz, pns31 vbz p-acp dt j pp-f po31 n1, pns31 vbz j, j cc j-vvg, c-acp po31 ng1 n1.
(56) part (DIV2)
661
Page 251
2916
And secondly, because our bodies doe require it: for it must be an infinite power that makes the body of dust:
And secondly, Because our bodies do require it: for it must be an infinite power that makes the body of dust:
cc ord, p-acp po12 n2 vdb vvi pn31: p-acp pn31 vmb vbi dt j n1 cst vvz dt n1 pp-f n1:
(56) part (DIV2)
662
Page 251
2917
and therefore though Christ was the sonne of God, declared from the beginning, yet it was said hee was mightily declared to be the son of God by his resurrection from the dead,
and Therefore though christ was the son of God, declared from the beginning, yet it was said he was mightily declared to be the son of God by his resurrection from the dead,
cc av cs np1 vbds dt n1 pp-f np1, vvn p-acp dt n1, av pn31 vbds vvn pns31 vbds av-j vvn pc-acp vbi dt n1 pp-f np1 p-acp po31 n1 p-acp dt j,
(56) part (DIV2)
662
Page 251
2918
for from a privation to a habit, there can be no regression by a naturall course,
for from a privation to a habit, there can be no regression by a natural course,
c-acp p-acp dt n1 p-acp dt n1, pc-acp vmb vbi dx n1 p-acp dt j n1,
(56) part (DIV2)
662
Page 251
2919
and therefore for our bodies to returne from dust, must be by a supernaturall infinite power of one that is God.
and Therefore for our bodies to return from dust, must be by a supernatural infinite power of one that is God.
cc av p-acp po12 n2 pc-acp vvi p-acp n1, vmb vbi p-acp dt j j n1 pp-f pi cst vbz np1.
(56) part (DIV2)
662
Page 251
2920
Let those that are enemies to Christ his members consider this, against whom doe ye strive? even against the Almighty, who in his humiliation, was able with a word to strike his enemies to the ground,Let those that Are enemies to christ his members Consider this, against whom do you strive? even against the Almighty, who in his humiliation, was able with a word to strike his enemies to the ground,
vvb d cst vbr n2 p-acp np1 po31 n2 vvb d, p-acp ro-crq vdb pn22 vvi? av p-acp dt j-jn, r-crq p-acp po31 n1, vbds j p-acp dt n1 p-acp vvb po31 n2 p-acp dt n1,
(56) part (DIV2)
662
Page 252
2921
and now being in glory, how fearfull and terrible should his power be to such? who should learn betimes to kisse the sonne,
and now being in glory, how fearful and terrible should his power be to such? who should Learn betimes to kiss the son,
cc av vbg p-acp n1, c-crq j cc j vmd po31 n1 vbb p-acp d? q-crq vmd vvi av pc-acp vvi dt n1,
(56) part (DIV2)
662
Page 252
2922
before they perish in the midway.
before they perish in the midway.
c-acp pns32 vvb p-acp dt n1-an.
(56) part (DIV2)
662
Page 252
2923
And for his children, let them comfort themselves that are under the government of so powerfull a majesty,
And for his children, let them Comfort themselves that Are under the government of so powerful a majesty,
cc p-acp po31 n2, vvb pno32 vvi px32 cst vbr p-acp dt n1 pp-f av j dt n1,
(56) part (DIV2)
662
Page 252
2924
for he will bruise all their enemies under them.
for he will bruise all their enemies under them.
c-acp pns31 vmb vvi d po32 n2 p-acp pno32.
(56) part (DIV2)
662
Page 252
2925
Nay they are already all conquered, and let them consider of all his promises, and apply them to his power.
Nay they Are already all conquered, and let them Consider of all his promises, and apply them to his power.
uh-x pns32 vbr av av-d vvn, cc vvb pno32 vvi pp-f d po31 n2, cc vvi pno32 p-acp po31 n1.
(56) part (DIV2)
662
Page 252
2926
It is a powerfull Saviour that said, Come to me all you that are heavie laden, I will raise you up, it is he that is able to subdue all things to himselfe, that promises my grace shalbe sufficient for you, he is a Prophet to instruct fully, a Priest to satisfie Gods wrath to the utmost, a King to subdue all their corruptions.
It is a powerful Saviour that said, Come to me all you that Are heavy laden, I will raise you up, it is he that is able to subdue all things to himself, that promises my grace shall sufficient for you, he is a Prophet to instruct Fully, a Priest to satisfy God's wrath to the utmost, a King to subdue all their corruptions.
pn31 vbz dt j n1 cst vvd, vvb p-acp pno11 d pn22 cst vbr j vvn, pns11 vmb vvi pn22 a-acp, pn31 vbz pns31 cst vbz j pc-acp vvi d n2 p-acp px31, cst vvz po11 n1 vmb|vbi j p-acp pn22, pns31 vbz dt n1 pc-acp vvi av-j, dt n1 pc-acp vvi npg1 n1 p-acp dt j, dt n1 pc-acp vvi d po32 n2.
(56) part (DIV2)
662
Page 252
2927
Thirdly, let this incourage us to set our selves against our corruptions:
Thirdly, let this encourage us to Set our selves against our corruptions:
ord, vvb d vvi pno12 pc-acp vvi po12 n2 p-acp po12 n2:
(56) part (DIV2)
663
Page 252
2928
some there are that having a little strove with their lusts, and finding not that they have gotten any sensible ground against them, they as out of hope and heart, sit down with this opinion, as good never a whit as not the better ;
Some there Are that having a little strove with their Lustiest, and finding not that they have got any sensible ground against them, they as out of hope and heart, fit down with this opinion, as good never a whit as not the better;
d a-acp vbr cst vhg dt j vvd p-acp po32 n2, cc vvg xx cst pns32 vhb vvn d j n1 p-acp pno32, pns32 a-acp av pp-f n1 cc n1, vvb a-acp p-acp d n1, p-acp j av-x dt n1 c-acp xx dt jc;
(56) part (DIV2)
663
Page 252
2929
and so yeeld up the bucklers:
and so yield up the bucklers:
cc av vvb a-acp dt n2:
(56) part (DIV2)
663
Page 252
2930
what a distrustfull incredulous estate is this? is not he God that hath promised? is hee not truth it selfe? hath he said,
what a distrustful incredulous estate is this? is not he God that hath promised? is he not truth it self? hath he said,
r-crq dt j j n1 vbz d? vbz xx pns31 n1 cst vhz vvn? vbz pns31 xx n1 pn31 n1? vhz pns31 vvn,
(56) part (DIV2)
663
Page 252
2931
and shall it not come to passe? feare not these Anakims nor Cananites, depend on God in the use of the meanes,
and shall it not come to pass? Fear not these Anakims nor Canaanites, depend on God in the use of the means,
cc vmb pn31 xx vvi pc-acp vvi? vvb xx d vvz ccx np2, vvb p-acp np1 p-acp dt n1 pp-f dt n2,
(56) part (DIV2)
663
Page 252
2932
and let him alone with the performāce of his promises. Fourthly, despaire of none though never so weake, so long as they use the meanes,
and let him alone with the performance of his promises. Fourthly, despair of none though never so weak, so long as they use the means,
cc vvb pno31 av-j p-acp dt n1 pp-f po31 n2. ord, n1 pp-f pi cs av-x av j, av av-j c-acp pns32 vvb dt n2,
(56) part (DIV2)
663
Page 252
2933
for Christ hath created all by his word, hee will raise us up by his word,
for christ hath created all by his word, he will raise us up by his word,
c-acp np1 vhz vvn d p-acp po31 n1, pns31 vmb vvi pno12 a-acp p-acp po31 n1,
(56) part (DIV2)
664
Page 253
2934
and will change us by his word, and by this word he is able to change others, though never so obstinate;
and will change us by his word, and by this word he is able to change Others, though never so obstinate;
cc vmb vvi pno12 p-acp po31 n1, cc p-acp d n1 pns31 vbz j pc-acp vvi n2-jn, cs av-x av j;
(56) part (DIV2)
664
Page 253
2935
for so long as they are under the word and meanes, they are under the armes of an almighty power,
for so long as they Are under the word and means, they Are under the arms of an almighty power,
c-acp av av-j c-acp pns32 vbr p-acp dt n1 cc n2, pns32 vbr p-acp dt n2 pp-f dt j-jn n1,
(56) part (DIV2)
664
Page 253
2936
and therefore if any be in our power, or if wee wish well to any, we should perswade them to prize the word, and to use the meanes.
and Therefore if any be in our power, or if we wish well to any, we should persuade them to prize the word, and to use the means.
cc av cs d vbb p-acp po12 n1, cc cs pns12 vvb av p-acp d, pns12 vmd vvi pno32 pc-acp vvi dt n1, cc pc-acp vvi dt n2.
(56) part (DIV2)
664
Page 253
2937
In the next place, this is a ground of triall of our estates:
In the next place, this is a ground of trial of our estates:
p-acp dt ord n1, d vbz dt n1 pp-f n1 pp-f po12 n2:
(56) part (DIV2)
665
Page 253
2938
would we know whether we are of the number of those that shall bee raised up hereafter and changed,
would we know whither we Are of the number of those that shall be raised up hereafter and changed,
vmd pns12 vvi cs pns12 vbr pp-f dt n1 pp-f d cst vmb vbi vvn a-acp av cc vvn,
(56) part (DIV2)
665
Page 253
2939
then examine whether we have found this power changing us, and bringing us to grace here, for Eph. 1.19, 20. the same power worketh in us to beleeve, that raised up Christ, doe wee then finde our understandings inlightned, our wils conformable to his wil? do we finde the strong holds of sin in us rased,
then examine whither we have found this power changing us, and bringing us to grace Here, for Ephesians 1.19, 20. the same power works in us to believe, that raised up christ, do we then find our understandings enlightened, our wills conformable to his will? do we find the strong holds of since in us rased,
av vvb cs pns12 vhb vvn d n1 vvg pno12, cc vvg pno12 pc-acp vvi av, p-acp np1 crd, crd dt d n1 vvz p-acp pno12 pc-acp vvi, cst vvd a-acp np1, vdb pns12 av vvb po12 n2 vvn, po12 n2 j p-acp po31 n1? vdb pns12 vvi dt j n2 pp-f n1 p-acp pno12 vvn,
(56) part (DIV2)
665
Page 253
2940
and new spirits, new thoughts, new desires in us? O these are blessed evidences of Christs almighty power in us, that will raise us up at the last day.
and new spirits, new thoughts, new Desires in us? O these Are blessed evidences of Christ almighty power in us, that will raise us up At the last day.
cc j n2, j n2, j n2 p-acp pno12? sy d vbr vvn n2 pp-f npg1 j-jn n1 p-acp pno12, cst vmb vvi pno12 a-acp p-acp dt ord n1.
(56) part (DIV2)
665
Page 253
2941
By this meanes also wee may try our profession:
By this means also we may try our profession:
p-acp d n2 av pns12 vmb vvi po12 n1:
(56) part (DIV2)
666
Page 253
2942
doe we come by faith and religion, with pleasure and ease? alas this is no signe of any powerfull strong worke in us, its easie to goe to Church, to heare the word,
do we come by faith and Religion, with pleasure and ease? alas this is no Signen of any powerful strong work in us, its easy to go to Church, to hear the word,
vdb pns12 vvb p-acp n1 cc n1, p-acp n1 cc n1? uh d vbz dx n1 pp-f d j j n1 p-acp pno12, pn31|vbz j pc-acp vvi p-acp n1, pc-acp vvi dt n1,
(56) part (DIV2)
666
Page 253
2943
or reade it, to receive the sacraments, contrarily if we finde an inward change that our hearts are so altered as we can over rule our members contrary to our lusts, and contrary to occasions,
or read it, to receive the Sacraments, contrarily if we find an inward change that our hearts Are so altered as we can over Rule our members contrary to our Lustiest, and contrary to occasions,
cc vvb pn31, pc-acp vvi dt n2, av-j cs pns12 vvb dt j n1 cst po12 n2 vbr av vvn c-acp pns12 vmb p-acp vvi po12 n2 j-jn p-acp po12 n2, cc n-jn p-acp n2,
(56) part (DIV2)
666
Page 253
2944
then stronger is he that ruleth in us, than hee that ruleth in the world, 1 Ioh. 4.4.
then Stronger is he that Ruleth in us, than he that Ruleth in the world, 1 John 4.4.
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it is easie to resist a temptation where none is, the mightie power of Christ is seene,
it is easy to resist a temptation where none is, the mighty power of christ is seen,
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when being invironed with temptations, we are inabled to resist:
when being environed with temptations, we Are enabled to resist:
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I pray saith Christ, that thou should keepe them from evill in the world, and not that thou shouldst take them out of the world, Ioh, 17.15.
I pray Says christ, that thou should keep them from evil in the world, and not that thou Shouldst take them out of the world, John, 17.15.
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If we be under crosses, if this spirit and power of Christ be in us, it will enable us to beare all patiently, it will keepe us from murmuring and fretting.
If we be under Crosses, if this Spirit and power of christ be in us, it will enable us to bear all patiently, it will keep us from murmuring and fretting.
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It will also convince us of our naturall estate, so as wee shall see evident necessitie of Gods almighty power to change us;It will also convince us of our natural estate, so as we shall see evident necessity of God's almighty power to change us;
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this made the Apostle Paul and the Iaylor to looke about them for helpe, Lord what wouldest thou have me to doe? and thus it will make us never to give God rest,
this made the Apostle Paul and the Jailer to look about them for help, Lord what Wouldst thou have me to do? and thus it will make us never to give God rest,
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nor Christ respite, till that power that shall raise up our bodies, doe raise up also our soules,nor christ respite, till that power that shall raise up our bodies, do raise up also our Souls,
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and he shine in us by his spirit, that did bring light out of darknes, and fashion us as in his wisedome shall be most meet.
and he shine in us by his Spirit, that did bring Light out of darkness, and fashion us as in his Wisdom shall be most meet.
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In the next place, the consideration of Gods Almightie power, should teach us not to be dejected or cast downe, at the reports of the afflicted state of the Church abroad, it should bring us rather to God, to rely upon his goodnes and power,
In the next place, the consideration of God's Almighty power, should teach us not to be dejected or cast down, At the reports of the afflicted state of the Church abroad, it should bring us rather to God, to rely upon his Goodness and power,
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for God is ever God almighty, and the same mercifull God that ever he was,
for God is ever God almighty, and the same merciful God that ever he was,
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and therfore we should pray for the Church the more instantly, that God would give them beautie instead of ashes, wee should urge him with his promise of building up and defending of his Church,
and Therefore we should pray for the Church the more instantly, that God would give them beauty instead of Ashes, we should urge him with his promise of building up and defending of his Church,
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and destroying of Antichrist, and let us make the resurrection of the body a ground to strengthen us in the beleefe thereof,
and destroying of Antichrist, and let us make the resurrection of the body a ground to strengthen us in the belief thereof,
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as the returne of the children of Israel from Babylon, was sealed by the resurrection of the dry bones, Ezek. 37. as also the Apostle from the resurrection of the dead, gathereth that God by that power, hath and will deliver him. 2 Cor. 1.9, 10.
as the return of the children of Israel from Babylon, was sealed by the resurrection of the dry bones, Ezekiel 37. as also the Apostle from the resurrection of the dead, gathereth that God by that power, hath and will deliver him. 2 Cor. 1.9, 10.
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Furthermore, when wee are oppressed with any extremitie, though never so great, by continuall meditation of his promises, wee should strengthen our selves,
Furthermore, when we Are oppressed with any extremity, though never so great, by continual meditation of his promises, we should strengthen our selves,
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and apply them to our present estate and condition, knowing that he that raised us out of dust, will not suffer us to bee buried in miserie,and apply them to our present estate and condition, knowing that he that raised us out of dust, will not suffer us to be buried in misery,
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but will with the triall give us a gracious issue at the last, by raising up our bodies at the last day by his almighty power, which made also the Patriarch Abraham to hope above hope:
but will with the trial give us a gracious issue At the last, by raising up our bodies At the last day by his almighty power, which made also the Patriarch Abraham to hope above hope:
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what though our helpes be few? its no matter what the instrument is, so as Christ is the chief worker.
what though our helps be few? its no matter what the Instrument is, so as christ is the chief worker.
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In the next place, This should incourage us, to stand out sted fast in a good cause for the truth ;
In the next place, This should encourage us, to stand out stead fast in a good cause for the truth;
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do not think with our selves, alas I am but one, and a weake sillie man;
do not think with our selves, alas I am but one, and a weak silly man;
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what can I doe against a multitude? let not such thoughts discourage thee:
what can I do against a multitude? let not such thoughts discourage thee:
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thinke of Luther a poore Monke, who alone set himselfe against the whole world, and wrought that effect, that wee have all cause at this day to honour the memorie of him:
think of Luther a poor Monk, who alone Set himself against the Whole world, and wrought that Effect, that we have all cause At this day to honour the memory of him:
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it is not thou, but God in thee, that is able to confound all thine enemies,
it is not thou, but God in thee, that is able to confound all thine enemies,
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and therefore with Moses, behold him that is invisible.
and Therefore with Moses, behold him that is invisible.
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Yet further, this should bee observed by a Christian, as a ground of his perseverance to the end:
Yet further, this should be observed by a Christian, as a ground of his perseverance to the end:
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for when wee know we are Christians, what can bereave us of our blessings? what can make our faith faile? its Gods power that will keepe us to salvation,
for when we know we Are Christians, what can bereave us of our blessings? what can make our faith fail? its God's power that will keep us to salvation,
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and he that beleeveth shall have life, and shall not come into condemnation, Ioh. 6.39, 40.44.47. and many other places;
and he that Believeth shall have life, and shall not come into condemnation, John 6.39, 40.44.47. and many other places;
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and Christ by his almighty power swayes all our life, to our building up to salvation,
and christ by his almighty power sways all our life, to our building up to salvation,
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and therefore in contraries we should beleeve contraries, that death will worke life, miserie happinesse, corruption incorruption, and this vilenesse glorie;
and Therefore in contraries we should believe contraries, that death will work life, misery happiness, corruption incorruption, and this vileness glory;
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for its Gods order to worke by contraries, that his power might the more appeare. And at the houre of death then behold him that is thus able and all-sufficient ;
for its God's order to work by contraries, that his power might the more appear. And At the hour of death then behold him that is thus able and All-sufficient;
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that shall presently glorifie our soule, and at length will raise up our bodie also,
that shall presently Glorify our soul, and At length will raise up our body also,
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and unite it to our soule, to partake with it in glorie and happinesse, that will then quit us of all sinne, corruption, death, change, all our enemies shall bee troden under our foote,
and unite it to our soul, to partake with it in glory and happiness, that will then quit us of all sin, corruption, death, change, all our enemies shall be trodden under our foot,
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and all this by his almightie power, whereby he is able to doe farre above that wee are able to think;
and all this by his almighty power, whereby he is able to do Far above that we Are able to think;
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and therefore let us with a holy admiration thereof, say with the Apostle, ( Ephes. 3.20.) To him be glorie for evermore. Amen. FINIS.
and Therefore let us with a holy admiration thereof, say with the Apostle, (Ephesians 3.20.) To him be glory for evermore. Amen. FINIS.
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