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THE RETVRNING BACKSLIDER.
THE RETURNING BACKSLIDER.
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SERMON. I. Hos. 14.1, 2. O Israel, Returne unto the Lord thy God: For thou hast fallen by thine iniquity.
SERMON. I. Hos. 14.1, 2. O Israel, Return unto the Lord thy God: For thou hast fallen by thine iniquity.
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Take with you words, and turne to the Lord, say unto him, take away all iniquity, &c. THE whole frame of Godlinesse is a Mysterie, The Apostle calleth it, a great Mysterie, comprehending all under these particulars:
Take with you words, and turn to the Lord, say unto him, take away all iniquity, etc. THE Whole frame of Godliness is a Mystery, The Apostle calls it, a great Mystery, comprehending all under these particulars:
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God was manifested in the flesh, Iustified in the Spirit, Seene of Angels; Preached unto the Gentiles: Beleeved on in the world: received up into Glory.
God was manifested in the Flesh, Justified in the Spirit, Seen of Angels; Preached unto the Gentiles: Believed on in the world: received up into Glory.
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Amongst which Mysteries, this may well be the Mysterie of Mysteries; God was manifest in the flesh:
among which Mysteres, this may well be the Mystery of Mysteres; God was manifest in the Flesh:
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which includeth also another Mysterie; The Gratiousnesse and abundant tender Mercy of God towards miserable wretched and sinnefull Creatures,
which includeth also Another Mystery; The Graciousness and abundant tender Mercy of God towards miserable wretched and sinful Creatures,
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even in the heigth of their Rebellion; appointing such a remedie to heale them: which is the subject of this Chapter, and last part of this Prophecie:
even in the heighth of their Rebellion; appointing such a remedy to heal them: which is the Subject of this Chapter, and last part of this Prophecy:
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which as in thunders out Terrible Iudgments against hardhearted impenitent sinners: (such as were the most part of Israel ) So is it mingled full of many and sweet Consolations to the faithfull in those times, scattered amongst the wicked troup of Idolaters then living.
which as in Thunders out Terrible Judgments against hardhearted impenitent Sinners: (such as were the most part of Israel) So is it mingled full of many and sweet Consolations to the faithful in those times, scattered among the wicked Troupe of Idolaters then living.
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The time when Hosea prophecied was under the Reigne of Vzziah, Iotham, Ahaz, and HeZekiah Kings of Iudah:
The time when Hosea prophesied was under the Reign of Uzziah, Jotham, Ahaz, and Hezekiah Kings of Iudah:
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and in the daies of Ieroboam, the sonne of Ioash, King of Israel: In whose daies Idolatry was first universally set up and countenanced by Regall power;
and in the days of Jeroboam, the son of Joash, King of Israel: In whose days Idolatry was First universally Set up and countenanced by Regal power;
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This Ieroboam (who caused Israel to sinne) that he might strengthen himselfe made use of Religion and profanely mixed it with his civill assures in carnall pollicie,
This Jeroboam (who caused Israel to sin) that he might strengthen himself made use of Religion and profanely mixed it with his civil assures in carnal policy,
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and so leavened the whole lump of Israell with Idolatry;
and so leavened the Whole lump of Israel with Idolatry;
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that shortly after the whole Ten Tribes for their sin, and their injustice, cruelty, lust, securitie,
that shortly After the Whole Ten Tribes for their since, and their injustice, cruelty, lust, security,
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and such other sins as accompanied and sprang from this brutish Idolatry, were led away captive by the King, of Assyria, and the Lords Righteous judgment made manifest upon them.
and such other Sins as accompanied and sprang from this brutish Idolatry, were led away captive by the King, of Assyria, and the lords Righteous judgement made manifest upon them.
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There being notwithstanding amongst these some faithfull ones though thinly scattered, who mourned for, and by their good examples reproved these abhominable courses.
There being notwithstanding among these Some faithful ones though thinly scattered, who mourned for, and by their good Examples reproved these abominable courses.
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There being also a seed of the Elect unconverted, and of the converted some that were carried down to farr in the strength of this streame of wickednesse.
There being also a seed of the Elect unconverted, and of the converted Some that were carried down to Far in the strength of this stream of wickedness.
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In this Chapter therefore being the conclusion of this Prophesie there are many excellent and heavenly incouragements,
In this Chapter Therefore being the conclusion of this Prophesy there Are many excellent and heavenly encouragements,
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also many earnest incitements to repentance and returning to the Lord, with free and gratious promises not only of pardon and acceptance,
also many earnest incitements to Repentance and returning to the Lord, with free and gracious promises not only of pardon and acceptance,
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but of great rewards in things spirituall and temporall to such as should thus returne. O Israel, Returne unto the Lord thy God, for, thou hast fallen by thine iniquity.
but of great rewards in things spiritual and temporal to such as should thus return. Oh Israel, Return unto the Lord thy God, for, thou hast fallen by thine iniquity.
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Take with you words, and turne to the Lord, say unto him, Take away all iniquity, &c. In this Chapter,Take with you words, and turn to the Lord, say unto him, Take away all iniquity, etc. In this Chapter,
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1. We have an Exhortation to Repentance, with the Motives enforcing the same. [ O Israel, Returne unto the Lord thy God ]. V. 1.
1. We have an Exhortation to Repentance, with the Motives enforcing the same. [ Oh Israel, Return unto the Lord thy God ]. V. 1.
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2. The Forme [ Take with you words, and say unto the Lord, &c. ] Uer. 2.
2. The Form [ Take with you words, and say unto the Lord, etc. ] Ver 2.
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3. A Restip••ation, what they should Doe and Returne backe againe, having their Prayers granted. 1. Thankesgiving [ So will wee render the Calves of our life ] 2. Sound Reformation of their beloved Sin, [ Ashur shall not save us, &c. ] with the Reason thereof, [ For in that the Fatherlesse findeth Mercy, Uerse. 3. 4. Gods Answer to their Petitions.
3. A Restip••ation, what they should Do and Return back again, having their Prayers granted. 1. Thanksgiving [ So will we render the Calves of our life ] 2. Found Reformation of their Beloved since, [ Ashur shall not save us, etc. ] with the Reason thereof, [ For in that the Fatherless finds Mercy, Verse. 3. 4. God's Answer to their Petitions.
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1. In what Hee will doe for them. [ Heale their backsliding, Love them freely:
1. In what He will do for them. [ Heale their backsliding, Love them freely:
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and be as the Dew unto Israel ] with the Reason thereof, [ For mine Anger is turned away from him ] V. 4. 2. What hee will Worke in them:and be as the Due unto Israel ] with the Reason thereof, [ For mine Anger is turned away from him ] V. 4. 2. What he will Work in them:
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A proportionable speedie growth in height, bredth and depth:A proportionable speedy growth in height, breadth and depth:
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[ He shall grow as the Lillie, and Cast forth his rootes as Lebanon, &c. ] Which Mercy is further Amplified;
[ He shall grow as the Lily, and Cast forth his roots as Lebanon, etc. ] Which Mercy is further Amplified;
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by a blessing powred out also upon their Families. [ They that dwell under his shadow shall returne ] Verse. 5. 6. 7. 5. There is set downe a further effect of this Repentance, and gratious worke in them:by a blessing poured out also upon their Families. [ They that dwell under his shadow shall return ] Verse. 5. 6. 7. 5. There is Set down a further Effect of this Repentance, and gracious work in them:
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A sound and strong well rooted Indignation against their former darling sinnes [ Ephraim shall say, what have I any more to doe with Idols? ] Backt with a strong Consolation: [ I have heard him,
A found and strong well rooted Indignation against their former darling Sins [ Ephraim shall say, what have I any more to do with Idols? ] Backed with a strong Consolation: [ I have herd him,
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and observed him, &c. ] Verse. 8. 6. The Divers Event and Jssue of this Gods so Gratious Dealing is shewed:and observed him, etc. ] Verse. 8. 6. The Diverse Event and Issue of this God's so Gracious Dealing is showed:
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both in the godly and Wicked. 1. The Wise and Prudent, understand and know, that the wayes of the Lord are right, and shall walke in them.
both in the godly and Wicked. 1. The Wise and Prudent, understand and know, that the ways of the Lord Are right, and shall walk in them.
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But 2. [ The Transgressors shall fall therein. ] Ver. 9. O Israel, Returne unto the Lord thy God:
But 2. [ The Transgressors shall fallen therein. ] Ver. 9. Oh Israel, Return unto the Lord thy God:
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for thou hast fallen by thine Iniquity. for thou hast fallen by thine Iniquity.
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Every word hath his waight, and in a manner is an Argument to inforce this Returning. O Israel!
Every word hath his weight, and in a manner is an Argument to enforce this Returning. Oh Israel!
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Israel we know is a word of Covenant:Israel we know is a word of Covenant:
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Iacob was Israel, a Prince and Wrestler with God, (as they also ought to be) Therefore he enforceth, you also ought to Returne, because you are Israel. And 2. It was also an Incouragement for them to Returne, because God so acknowledgeth them to be Israel: and will be Gratious unto them,Iacob was Israel, a Prince and Wrestler with God, (as they also ought to be) Therefore he enforceth, you also ought to Return, Because you Are Israel. And 2. It was also an Encouragement for them to Return, Because God so acknowledgeth them to be Israel: and will be Gracious unto them,
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though they were such hideous siners. Returne (saith Hee) unto the Lord Iehovah, Who is the chiefe good;
though they were such hideous Sinners. Return (Says He) unto the Lord Jehovah, Who is the chief good;
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for when a man returneth to the creature, which is a particular changable good unsatisfying the soule, he is restlesse still untill he come unto Iehovah, who is the all-sufficient universall good, who fills and fills the soule abundantly:
for when a man returns to the creature, which is a particular changeable good unsatisfying the soul, he is restless still until he come unto Jehovah, who is the All-sufficient universal good, who fills and fills the soul abundantly:
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therefore, Returne to him who is the fountaine of all good, and giveth a Beeing unto all things:
Therefore, Return to him who is the fountain of all good, and gives a Being unto all things:
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and not to broken Cisternes. Hee is Iehovah, like himselfe and changeth not. And then He is thy God. and not to broken cisterns. He is Jehovah, like himself and changes not. And then He is thy God.
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Therefore Returne to him who is thy God in Covenant, who will make good his gratious Covenant unto thee,
Therefore Return to him who is thy God in Covenant, who will make good his gracious Covenant unto thee,
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and did choose thee to be his people, before all the nations of the world;
and did choose thee to be his people, before all the Nations of the world;
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this therefore is also an Incouragement to Returne. And then Thou hast fallen by thine Iniquity.
this Therefore is also an Encouragement to Return. And then Thou hast fallen by thine Iniquity.
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Therefore because thou art fallen by thy Iniquities, and thine owne Inventions have brought these Miseries upon thee,
Therefore Because thou art fallen by thy Iniquities, and thine own Inventions have brought these Misery's upon thee,
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and none but God can helpe thee out of these Miseries, seeing he only can, and is willing to forgive thy sinnes, and revive thee: Therefore,
and none but God can help thee out of these Misery's, seeing he only can, and is willing to forgive thy Sins, and revive thee: Therefore,
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O Israel, Returne unto the Lord thy God; for thou hast fallen by thine iniquity. Oh Israel, Return unto the Lord thy God; for thou hast fallen by thine iniquity.
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Now in that he forewarneth them of the fearefull Iudgements to come, which were to fall upon them,
Now in that he forewarneth them of the fearful Judgments to come, which were to fallen upon them,
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unlesse they were prevented by true Repentance; hence in generall it is to be observed;
unless they were prevented by true Repentance; hence in general it is to be observed;
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That God comes not as a suddaine storme upon his people, but gives them warning before hee smites them. This is verified in Scripture: That God comes not as a sudden storm upon his people, but gives them warning before he smites them. This is verified in Scripture:
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when the crie of Sodome and Gomorrah was great, The Lord said, Because the Cry of Sodome and Gomorrah is great,
when the cry of Sodom and Gomorrah was great, The Lord said, Because the Cry of Sodom and Gomorrah is great,
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and because their sinne is very grievous:
and Because their sin is very grievous:
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I will goe downe now and see whether they have done altogether according to the crie of it which is come unto me;
I will go down now and see whither they have done altogether according to the cry of it which is come unto me;
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and if not, I will know. and if not, I will know.
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And wherefore was the Arke of Noah so long in building, but to give warning to that sinnefull age, which were nothing bettered by it.
And Wherefore was the Ark of Noah so long in building, but to give warning to that sinful age, which were nothing bettered by it.
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The like we have of Pharaoh, and all the Egyptians who had so many warnings and miracles shewed before their destruction came.
The like we have of Pharaoh, and all the egyptians who had so many Warnings and Miracles showed before their destruction Come.
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Thus God dealt in Amos: Therfore thus will I do unto thee; and because I will doe this unto thee;
Thus God dealt in Amos: Therefore thus will I do unto thee; and Because I will do this unto thee;
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Prepare to meet thy God O Israell. Prepare to meet thy God Oh Israel.
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O Hierusalem, Hierusalem (saith Christ) thou that killest the Prophets, and stonest them which are sent unto thee;
O Jerusalem, Jerusalem (Says christ) thou that Killest the prophets, and Stonest them which Are sent unto thee;
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how often would I have gathered thy children together:
how often would I have gathered thy children together:
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even as a henne gathereth the chickens under her wings, and ye would not? What need wee stand upon proofes? are not all the Threatnings of Scripture,even as a hen gathereth the chickens under her wings, and you would not? What need we stand upon proofs? Are not all the Threatenings of Scripture,
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as so many warning peeces of approaching Iudgements.
as so many warning Pieces of approaching Judgments.
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The Reason hereof is, His owne nature, hee is a God of long suffering, he made the world in six dayes;
The Reason hereof is, His own nature, he is a God of long suffering, he made the world in six days;
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yet hath continued it six thousand yeares, notwithstanding the many sinnes and provocations thereof, His mercies being over all his works.
yet hath continued it six thousand Years, notwithstanding the many Sins and provocations thereof, His Mercies being over all his works.
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And partly, from a speciall regard to his owne deare children, these terrible thretnings not being killing and wounding, And partly, from a special regard to his own deer children, these terrible threatenings not being killing and wounding,
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but like Ionathans warning Arrowes, who though he shot, yet ment no other harme to David, save to forewarne him of harme.
but like Ionathans warning Arrows, who though he shot, yet meant no other harm to David, save to forewarn him of harm.
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Let us therefore observe Gods gratious and milde dealing in so much mercy, who giveth us so many warnings by his servants,
Let us Therefore observe God's gracious and mild dealing in so much mercy, who gives us so many Warnings by his Servants,
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& lesser judgments, which wee have had amongst us, Let us take notice and believe,
& lesser Judgments, which we have had among us, Let us take notice and believe,
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so as beliefe may stirre up feare, and feare may provoke care, and care stirre up indeavours, to provide us an Arke even a hiding place beimes before winter and worse times come upon us. Hence issueth another generall Point: That
so as belief may stir up Fear, and Fear may provoke care, and care stir up endeavours, to provide us an Ark even a hiding place beimes before winter and Worse times come upon us. Hence issueth Another general Point: That
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The best provision for preventing of destruction is spirituall meanes. The best provision for preventing of destruction is spiritual means.
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God himselfe is a Spirit, and spirituall means reach unto him, who is the first mover of the great wheele of all the affaires of this world:
God himself is a Spirit, and spiritual means reach unto him, who is the First mover of the great wheel of all the affairs of this world:
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It is preposterous to beginne at the second cause, we trouble our selves in vaine there, when wee neglect the first.
It is preposterous to begin At the second cause, we trouble our selves in vain there, when we neglect the First.
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Wee should therefore begin the worke in Heaven, and first of all, Take up that quarrell which is betwixt God and our soules:
we should Therefore begin the work in Heaven, and First of all, Take up that quarrel which is betwixt God and our Souls:
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If this be done first, we need not feare the carriage of second things, all which God out of his good providence,
If this be done First, we need not Fear the carriage of second things, all which God out of his good providence,
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and gratious care will frame to worke for good to his: for whose sakes (rather then helpe should faile) he will create new helpes.
and gracious care will frame to work for good to his: for whose sakes (rather then help should fail) he will create new helps.
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Wherefore in all things it is best to beginne with God. The third generall point, is this: That Wherefore in all things it is best to begin with God. The third general point, is this: That
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Of all Spirituall meanes, The best is to returne to the Lord. In this Returning, 1. There must be a stop: Of all Spiritual means, The best is to return to the Lord. In this Returning, 1. There must be a stop:
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those who have run on in evill waies, must first stop their lewd courses, for naturally from our birth and childhood we are posting on to Hell;
those who have run on in evil ways, must First stop their lewd courses, for naturally from our birth and childhood we Are posting on to Hell;
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and yet such is our madnesse, (unlesse the Spirit of God shew us our selves) to be angry with these who stand in our way.
and yet such is our madness, (unless the Spirit of God show us our selves) to be angry with these who stand in our Way.
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To make this stop then (which is alwayes before Returning ) 1. There must be Examination and Consideration whether our wayes tend:
To make this stop then (which is always before Returning) 1. There must be Examination and Consideration whither our ways tend:
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there be stopping Considerations, which both waken a man, and likewise put rubs in his way.
there be stopping Considerations, which both waken a man, and likewise put rubs in his Way.
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If a man upon Examination find his waies displeasing unto God, disagreeing from the Rule,
If a man upon Examination find his ways displeasing unto God, disagreeing from the Rule,
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and consider what will be the end and issue of them, (nothing but death and damnation) and withall consider of the day of Iudgment, The houre of Death, The all-seeing eye of God and the like.
and Consider what will be the end and issue of them, (nothing but death and damnation) and withal Consider of the day of Judgement, The hour of Death, The All-seeing eye of God and the like.
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So the Consideration of a mans owne wayes, and of Gods wayes towards him, partly when God meetes him with goodnesse:
So the Consideration of a men own ways, and of God's ways towards him, partly when God meets him with Goodness:
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I have hitherto beene a vile wretch; and God hath beene good to me, and spared me: I have hitherto been a vile wretch; and God hath been good to me, and spared me:
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and partly when God stops a wicked mans waies with thornes, meetes him with crosses and afflictions, these will worke upon an ingenious spirit to make him have better thoughts and deeper considerations of true happinesse and the way unto it.
and partly when God stops a wicked men ways with thorns, meets him with Crosses and afflictions, these will work upon an ingenious Spirit to make him have better thoughts and Deeper considerations of true happiness and the Way unto it.
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God puts into the heart of a man (whom he intends to save) serious and sad considerations, what estate he is in, whither his course leads;
God puts into the heart of a man (whom he intends to save) serious and sad considerations, what estate he is in, whither his course leads;
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and withall, hee lets them feele some displeasure of his towards them in those waies, by his wayes towards them.
and withal, he lets them feel Some displeasure of his towards them in those ways, by his ways towards them.
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where upon they make a stop.
where upon they make a stop.
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2. There must be Humiliation, with displeasure against our selves, judging and taking revenge of our selves, working and reflecting on our hearts, taking shame to our selves, for our wayes and courses.
2. There must be Humiliation, with displeasure against our selves, judging and taking revenge of our selves, working and reflecting on our hearts, taking shame to our selves, for our ways and courses.
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And withall, there must concurre some hope of mercy:
And withal, there must concur Some hope of mercy:
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for, so long as there is hue and crie (as we say) after a Traitor, he returnes not,
for, so long as there is hue and cry (as we say) After a Traitor, he returns not,
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but flyes still and hasts away; but offer a pardon, and he Returneth.
but flies still and hasts away; but offer a pardon, and he Returns.
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So, unlesse there be hope of pardon to draw a man againe to God, as the Prodigall was moved to Returne by hope of mercie and favour from his father, wee will not, wee dare not else Returne.
So, unless there be hope of pardon to draw a man again to God, as the Prodigal was moved to Return by hope of mercy and favour from his father, we will not, we Dare not Else Return.
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3. There must be a Resolution to overcome impediments, for when a man thinks or resolves to turne to God, Satan will stirre up all his instruments,
3. There must be a Resolution to overcome impediments, for when a man thinks or resolves to turn to God, Satan will stir up all his Instruments,
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and labour to kill Christ in his Infancie, and to quench good while it is in the purpose only the Dragon stood watching for the Birth of the Childe so doth Satan observe the birth of every good resolution and purpose so farre as he can know them to destroy them.
and labour to kill christ in his Infancy, and to quench good while it is in the purpose only the Dragon stood watching for the Birth of the Child so does Satan observe the birth of every good resolution and purpose so Far as he can know them to destroy them.
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Let it be thought of by us in all our distresses, and in whatsoever other evidences of Gods anger,
Let it be Thought of by us in all our Distresses, and in whatsoever other evidences of God's anger,
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whether this meanes have bin taken up by us. It will be thus knowne.
whither this means have been taken up by us. It will be thus known.
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1. Turning is a change of the posture of the body, so is this of the frame of the mind, by this we know a man is in a state of turning, the looke of his Intentions, Purposes, the whole bent of his soule is set another way,
1. Turning is a change of the posture of the body, so is this of the frame of the mind, by this we know a man is in a state of turning, the look of his Intentions, Purposes, the Whole bent of his soul is Set Another Way,
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even upon God, and his word is the starre of Direction towards which he bends all his thoughts.
even upon God, and his word is the star of Direction towards which he bends all his thoughts.
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2. His present actions also be contrary to his former: there is not only a change of the disposition of his soule:
2. His present actions also be contrary to his former: there is not only a change of the disposition of his soul:
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Behold all things are become new. Behold all things Are become new.
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Not some things but all, not only new, but with a Behold new. This change undoubtedly sheweth that there is a true conversion and unfained.
Not Some things but all, not only new, but with a Behold new. This change undoubtedly shows that there is a true conversion and unfeigned.
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3. By our association, he that turnes to God, turnes presently to the company of Gods people: 3. By our association, he that turns to God, turns presently to the company of God's people:
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together with the change of his nature and course of life, there is a change of company, that is of such as we make choice of for amity and friendship;
together with the change of his nature and course of life, there is a change of company, that is of such as we make choice of for amity and friendship;
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other company by reason of our callings, and occasionally may be frequented. other company by reason of our callings, and occasionally may be frequented.
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4. It is a signe that one is not only Turned, but hath gon backwards from sinne a great way,
4. It is a Signen that one is not only Turned, but hath gone backwards from sin a great Way,
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when the things of Heaven only are great things in his eyes, for, as the further a man goeth from a place, the lesser the things behind him seeme,
when the things of Heaven only Are great things in his eyes, for, as the further a man Goes from a place, the lesser the things behind him seem,
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so the greater the things before, he being neerer to them.
so the greater the things before, he being nearer to them.
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The more sublime and high thoughts a man hath of the wayes of God, and the meaner thoughts of the world and worldly matters hee esteemed so highly of in the daies of his vanity:
The more sublime and high thoughts a man hath of the ways of God, and the meaner thoughts of the world and worldly matters he esteemed so highly of in the days of his vanity:
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the more hee is Turned unto God. This Returning is further inforced, saying, Returne, unto the Lord thy God.
the more he is Turned unto God. This Returning is further enforced, saying, Return, unto the Lord thy God.
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It is very emphaticall and significant in the Originall, returne [ usquè ad Iehovam ] even to Iehovah, as though he should say, do not only beginne to Returne towards Iehovah: but so Returne, as you never cease comming till you come to Iehovah.
It is very emphatical and significant in the Original, return [ usquè ad Iehovam ] even to Jehovah, as though he should say, do not only begin to Return towards Jehovah: but so Return, as you never cease coming till you come to Jehovah.
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Even unto the Lord thy God. Even unto the Lord thy God.
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It is not enough to make a stop and to forbeare the practising of our former sinnes: It is not enough to make a stop and to forbear the practising of our former Sins:
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but wee must come home, even unto the Lord our God, to be pardoned, and healed of him. but we must come home, even unto the Lord our God, to be pardoned, and healed of him.
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The Prodigall serue, had beene never a whit the better, to see his sinne and misery,
The Prodigal serve, had been never a whit the better, to see his sin and misery,
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and to be grieved for his wicked life past, unlesse hee had come unto his father for Pardon and Comfort. And when those were pricked in their hearts at Peters Sermon, asking Peter what they should do? hee exhorted them, To Repent, every one to be Baptised in the name of Iesus Christ, for the Remission of sins:
and to be grieved for his wicked life passed, unless he had come unto his father for Pardon and Comfort. And when those were pricked in their hearts At Peter's Sermon, asking Peter what they should do? he exhorted them, To repent, every one to be Baptised in the name of Iesus christ, for the Remission of Sins:
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and so they should receive the Holy Ghost. and so they should receive the Holy Ghost.
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And when Christ invites all those who are wearie and heavie laden to come unto him;
And when christ invites all those who Are weary and heavy laden to come unto him;
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he bids them not now be further humbled and grieved for their sinnes: he bids them not now be further humbled and grieved for their Sins:
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but by Faith to come unto him to be healed, and so they should find rest and peace to their soules.
but by Faith to come unto him to be healed, and so they should find rest and peace to their Souls.
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It is not sufficient for a wounded man to be sorry for his brawling and fighting,
It is not sufficient for a wounded man to be sorry for his brawling and fighting,
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and to say he will fight no more: but he must come to the Surgeon to have his wounds stopt, dressed and healed,
and to say he will fight no more: but he must come to the Surgeon to have his wounds stopped, dressed and healed,
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or else it may cost him his life: So it is not enough to be humbled and grieved for sinne; and to resolve against it:
or Else it may cost him his life: So it is not enough to be humbled and grieved for sin; and to resolve against it:
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we shall relapse againe do what we can, unlesse wee come under the wing of Christ to be healed by his blood.
we shall relapse again do what we can, unless we come under the wing of christ to be healed by his blood.
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Many think they have repented and are deceived upon this false ground:
Many think they have repented and Are deceived upon this false ground:
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they are and have bin grieved for their sins and offences, are determined to leave and forsake them,
they Are and have been grieved for their Sins and offences, Are determined to leave and forsake them,
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and that is all they do, they never lay hold on Christ and come home to God.
and that is all they do, they never lay hold on christ and come home to God.
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For thou hast fallen by thine Iniquitie. Here divers points might be insisted on. 1. that
For thou hast fallen by thine Iniquity. Here diverse points might be insisted on. 1. that
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Where there is a falling into sinne, there will be a falling into miserie and judgement. Where there is a falling into sin, there will be a falling into misery and judgement.
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This is made good in the experience of all times, ages, persons, and states, still the more sinnfull any were, the more fearefull judgements fell upon them:
This is made good in the experience of all times, ages, Persons, and states, still the more sinnfull any were, the more fearful Judgments fell upon them:
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and as soone as any man came into a sinfull state, he entered into a declining state,
and as soon as any man Come into a sinful state, he entered into a declining state,
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as Iacob said of his sonne Reuben who had defiled his bed:
as Iacob said of his son Reuben who had defiled his Bed:
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unstable as water, Thou shalt not excell; because thou wentest up to thy fathers bed So sinne still debaseth a man:
unstable as water, Thou shalt not excel; Because thou wentest up to thy Father's Bed So sin still debaseth a man:
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so much sinne so much losse of excellencie.
so much sin so much loss of excellency.
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The Use hereof is first against those, that complaine of their troubles and miseries, as though God and men had dealt hardly with them,
The Use hereof is First against those, that complain of their Troubles and misery's, as though God and men had dealt hardly with them,
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whereas their owne waies indeed have brought al these evills upon them, God is a sufficient wise and holy disposer and orderer of all the wayes of men;
whereas their own ways indeed have brought all these evils upon them, God is a sufficient wise and holy disposer and orderer of all the ways of men;
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and rewarder of good and evill doings;
and rewarder of good and evil doings;
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God being wise and just in his disposing of all things, it must needs follow, that it shall goe well with those that are good; as the Prophet speakes;
God being wise and just in his disposing of all things, it must needs follow, that it shall go well with those that Are good; as the Prophet speaks;
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Say unto the just, that it shall be well with them; for the reward of their workes shall be given them. Say unto the just, that it shall be well with them; for the reward of their works shall be given them.
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And if it fall out otherwaies then well with men, the blame must be laid on their owne sinne.
And if it fallen out otherways then well with men, the blame must be laid on their own sin.
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As the Church confesseth, and therefore resolveth: I will beare the indignation of the Lord, because I have sinned against him;
As the Church Confesses, and Therefore resolves: I will bear the Indignation of the Lord, Because I have sinned against him;
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untill hee plead my cause, and execute judgement for mee: hee will bring mee forth in the light;
until he plead my cause, and execute judgement for me: he will bring me forth in the Light;
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and I shall see his Righteousnesse. and I shall see his Righteousness.
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If Adam sinne hee shall find a Hell in a Paradice, if Paul returne and returne to God hee shall finde a Heaven in a Dungeon.
If Adam sin he shall find a Hell in a Paradise, if Paul return and return to God he shall find a Heaven in a Dungeon.
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It should move us therefore to seeke unto God by unfained Repentance to have our sinnes taken away and pardoned, or else, howsoever wee may change our plagues;It should move us Therefore to seek unto God by unfeigned Repentance to have our Sins taken away and pardoned, or Else, howsoever we may change our plagues;
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yet they shall not bee taken away, nay wee shall still (like Pharoah ) change for the worst, who though hee had his judgements changed:
yet they shall not be taken away, nay we shall still (like Pharaoh) change for the worst, who though he had his Judgments changed:
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yet sinne the cause remaining, hee was never a whit the better, but the worse for changing, untill his finall ruine came.
yet sin the cause remaining, he was never a whit the better, but the Worse for changing, until his final ruin Come.
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The wages of sinne is Death, Sinne will crie till it hath its wages. Where Iniquitie is, there cannot but be falling into judgement. The wages of sin is Death, Sin will cry till it hath its wages. Where Iniquity is, there cannot but be falling into judgement.
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Therefore they are cruell to their owne soules, that walke in evill wayes, for undoubtedly God will turne their owne waies upon their owne heads.
Therefore they Are cruel to their own Souls, that walk in evil ways, for undoubtedly God will turn their own ways upon their own Heads.
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Wee should not therefore envie any man (be hee what hee will) who goeth on in ill courses, seeing some judgement is owning him first on last,
we should not Therefore envy any man (be he what he will) who Goes on in ill courses, seeing Some judgement is owning him First on last,
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unlesse he stop the current of Gods wrath by Repentance.
unless he stop the current of God's wrath by Repentance.
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God in much mercie hath set up a Court in our hearts to this end, that if wee judge our selves in this Inferiour Court, wee may escape,
God in much mercy hath Set up a Court in our hearts to this end, that if we judge our selves in this Inferior Court, we may escape,
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and not be brought up into the higher: if first they be judged rightly in the Inferiour Court, then there needs no review.
and not be brought up into the higher: if First they be judged rightly in the Inferior Court, then there needs no review.
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But otherwise, if wee by Repentance take not up the matter, sinne must be judged some where, either in the Tribunall of the heart and conscience,
But otherwise, if we by Repentance take not up the matter, sin must be judged Some where, either in the Tribunal of the heart and conscience,
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or else afterwards there must be a reckoning for it. Thirdly, hence wee learne; since the cause of every mans miserie is his owne sinne;
or Else afterwards there must be a reckoning for it. Thirdly, hence we Learn; since the cause of every men misery is his own sin;
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that therefore all the power of the world, and of Hell, cannot keepe a man in miserie, that Therefore all the power of the world, and of Hell, cannot keep a man in misery,
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nor hinder him from comfort and happinesse, if hee will part with his sinnes by true and unfained Repentance; nor hinder him from Comfort and happiness, if he will part with his Sins by true and unfeigned Repentance;
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as we know Manasses, as soone as he put away sin the Lord had mercie upon him, and turned his captivity.
as we know Manasses, as soon as he put away since the Lord had mercy upon him, and turned his captivity.
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So the people of Israel in the Iudges, looke how often they were humbled and returned to God, still he forgave them all their sins,
So the people of Israel in the Judges, look how often they were humbled and returned to God, still he forgave them all their Sins,
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as soone as they put away sinne, God and they met againe.
as soon as they put away sin, God and they met again.
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So that, if we come to Christ by true Repentance, neither sinne nor punishment can cleave to us. Thou hast fallen, &c. So that, if we come to christ by true Repentance, neither sin nor punishment can cleave to us. Thou hast fallen, etc.
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Fallen blindly as it were, thou couldest not see which way thou wentest or to what end thy courses did tend,Fallen blindly as it were, thou Couldst not see which Way thou wentest or to what end thy courses did tend,
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therefore thou art come into misery, before thou knowest where thou art.
Therefore thou art come into misery, before thou Knowest where thou art.
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A sinner is blind, the god of this world hath put out his eyes, they see not their way nor foresee their successe.
A sinner is blind, the god of this world hath put out his eyes, they see not their Way nor foresee their success.
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The Divell is ever for our falling, that we fall into sinne, and then fall into misery,
The devil is ever for our falling, that we fallen into sin, and then fallen into misery,
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and so fall into despaire, and into hell, this pleaseth him.
and so fallen into despair, and into hell, this Pleases him.
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Cast thy selfe downe, saith he to Christ, downe with it, downe with it saith Edom, Hell is beneath, the Divell drives all that way.Cast thy self down, Says he to christ, down with it, down with it Says Edom, Hell is beneath, the devil drives all that Way.
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Take heed of sinne, take heede of blindnesse, ponder the path of your feet, keepe your thoughts heaven-ward, stop the beginnings, the first stumblings, pray to God to make our way plaine before us,
Take heed of sin, take heed of blindness, ponder the path of your feet, keep your thoughts heavenward, stop the beginnings, the First stumblings, pray to God to make our Way plain before us,
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and not to lead us into temptation. Verse. 2. Take with you words, and turne to the Lord, say unto him, &c. These Israelites were but a rude people;
and not to led us into temptation. Verse. 2. Take with you words, and turn to the Lord, say unto him, etc. These Israelites were but a rude people;
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and had not so good meanes to thrive in grace, as Iudah had:
and had not so good means to thrive in grace, as Iudah had:
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Therefore, hee prompts them here with such words as they might use to God in their returning. [ Take with you words, ] whereby we see how gratious God is unto us, in using such helps for our recovery,
Therefore, he prompts them Here with such words as they might use to God in their returning. [ Take with you words, ] whereby we see how gracious God is unto us, in using such helps for our recovery,
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and pittying us more then we pitty our selves.
and pitying us more then we pity our selves.
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Is not this a sufficient warrant and invitation to returne, when the party offended who is the superiour, desires, intreates,
Is not this a sufficient warrant and invitation to return, when the party offended who is the superior, Desires, intreats,
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and sues unto the offending, guilty inferiour, to be reconciled.
and sues unto the offending, guilty inferior, to be reconciled.
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But this is not all, he further sheweth his willingnesse in teaching us who are ignorant of the way; But this is not all, he further shows his willingness in teaching us who Are ignorant of the Way;
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in what manner and with what expressions we should returne to the Lord.
in what manner and with what expressions we should return to the Lord.
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He giveth us not onely words and tells us what we shall say, but also giveth his Spirit so effectually therwith,
He gives us not only words and tells us what we shall say, but also gives his Spirit so effectually therewith,
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as that they shall not be livelesse and dead wordes, but (as Rom, 8.26.) with unexpressible sighes and groanes unto God;
as that they shall not be Lifeless and dead words, but (as Rom, 8.26.) with unexpressible sighs and groans unto God;
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who heareth the requests of his owne Spirit.
who hears the requests of his own Spirit.
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Christ likewise teacheth us how to pray, wee have words dictated, and a spirit of Prayer powred upon us.
christ likewise Teaches us how to pray, we have words dictated, and a Spirit of Prayer poured upon us.
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As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him.
As if a great Person should dictate and frame a Petition for one who were afraid to speak unto him.
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Such is Gods gratiousnesse, and so ready is he in Jesus Christ to receive sinners unto mercy.
Such is God's Graciousness, and so ready is he in jesus christ to receive Sinners unto mercy.
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Take unto you wordes. None were to appeare empty before the Lord at Ierusalem, but were to bring something.Take unto you words. None were to appear empty before the Lord At Ierusalem, but were to bring something.
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So it is with us, we must not appeare empty before our God, If we can bring nothing else, let us bring wordes, yea though broken wordes,
So it is with us, we must not appear empty before our God, If we can bring nothing Else, let us bring words, yea though broken words,
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yet if out of a broken and contrite heart it will be a sacrifice acceptable.
yet if out of a broken and contrite heart it will be a sacrifice acceptable.
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This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie, it being of Gods owne prescription, who is so infinite in knowledge and skill: whence wee observe, That
This same taking of words or petitions in all our Troubles and afflictions must needs be a special remedy, it being of God's own prescription, who is so infinite in knowledge and skill: whence we observe, That
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They who would have helpe and comfort against all sinnes and sorrowes, must come to God with words of Prayer. They who would have help and Comfort against all Sins and sorrows, must come to God with words of Prayer.
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As wee see in Ionahs case in a matchlesse distresse, words were inforcive and did him more good then all the world besides could:
As we see in Jonahs case in a matchless distress, words were inforcive and did him more good then all the world beside could:
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for after that hee had bin humbled and praied out of the whales belly; the whale was forced to cast him out againe.
for After that he had been humbled and prayed out of the Whale's belly; the whale was forced to cast him out again.
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So the Prodigall sonne beeing undone, having neither credit, nor coyne, but all in a manner against him; So the Prodigal son being undone, having neither credit, nor coin, but all in a manner against him;
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yet hee had words left him. Father, I have sinned against Heaven and before thee:
yet he had words left him. Father, I have sinned against Heaven and before thee:
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and am no more worthy to bee called thy sonne, make mee as one of thy hired servants. and am no more worthy to be called thy son, make me as one of thy hired Servants.
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After which his father had compassion on him.
After which his father had compassion on him.
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And good Hezekiah, being desperately sicke, of a desperate disease, yet when hee set his faith a worke,
And good Hezekiah, being desperately sick, of a desperate disease, yet when he Set his faith a work,
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and tooke with him words (which comfort onely now was left unto him) wee know how after hee had turned his face towards the wall and prayed with words. God not only healed him of that dangerous disease,
and took with him words (which Comfort only now was left unto him) we know how After he had turned his face towards the wall and prayed with words. God not only healed him of that dangerous disease,
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but also wrought a great miracle for his sake, causing the Sunne to come backe ten degrees. Thus when life seemed impossible:
but also wrought a great miracle for his sake, causing the Sun to come back ten Degrees. Thus when life seemed impossible:
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yet words, prayers, and teares prevailed with God.
yet words, Prayers, and tears prevailed with God.
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Iehoshaphat also, going to warre with Ahab, against Gods commandement, and in the battell being encompassed with enemies: Jehoshaphat also, going to war with Ahab, against God's Commandment, and in the battle being encompassed with enemies:
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yet had words with him readie and after prayer found deliverance. Eliah, likewise after a great drowth and famine, when raine had bin three yeares wanting:
yet had words with him ready and After prayer found deliverance. Elijah, likewise After a great drought and famine, when rain had been three Years wanting:
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and all in a manner out of frame for a long time: Tooke with him words: and God sent raine aboundantly upon the earth againe.
and all in a manner out of frame for a long time: Took with him words: and God sent rain abundantly upon the earth again.
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The Reason is, because Prayer sets God on worke, and God who is able and willing to go through with his works, sets all the creatures on worke.
The Reason is, Because Prayer sets God on work, and God who is able and willing to go through with his works, sets all the creatures on work.
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As we heard of Eliah, when hee prayed for raine, the creatures were set a worke to effect it. As we herd of Elijah, when he prayed for rain, the creatures were Set a work to Effect it.
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Where it may be Objected, O but raine might come to late in that hot Countrie, where all the Rootes and Herbes might bee withered and dried up in three yeares space.
Where it may be Objected, Oh but rain might come to late in that hight Country, where all the Roots and Herbs might be withered and dried up in three Years Molle.
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Yet all was well againe, the land brought forth her increase as formerly; for faithfull Prayer never comes too late;
Yet all was well again, the land brought forth her increase as formerly; for faithful Prayer never comes too late;
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because God can never come too late, if our prayers come to him, we shall find him come to us.
Because God can never come too late, if our Prayers come to him, we shall find him come to us.
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Iehoshaphat we read was in great distresse when three Kings came against him, yet when hee went to God by unfained and hearty fasting and prayer, God heard him, fought for him, and destroyed all his enemies.Jehoshaphat we read was in great distress when three Kings Come against him, yet when he went to God by unfeigned and hearty fasting and prayer, God herd him, fought for him, and destroyed all his enemies.
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The Scripture sheweth also how after Hezekiahs Prayer, against Senacheribs Blasphemies and threatnings:
The Scripture shows also how After Hezekiah's Prayer, against Senacherib's Blasphemies and threatenings:
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the Lord sent forth his Angell and destroyed in one night of them, a hundred fourescore and five thousand of the Assyrians.
the Lord sent forth his Angel and destroyed in one night of them, a hundred fourescore and five thousand of the Assyrians.
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This is first for Reproofe of those who in their distresses set their wit, wealth, friends,
This is First for Reproof of those who in their Distresses Set their wit, wealth, Friends,
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and all a worke, but never set God a worke, as Hezekiah did in Senacheribs case.
and all a work, but never Set God a work, as Hezekiah did in Senacheribs case.
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The first time hee turned him off to his cost with enduring a heavie taxation, and yet was never a whit the better for it;
The First time he turned him off to his cost with enduring a heavy taxation, and yet was never a whit the better for it;
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for Senacherib came shortly after and besieged Hierusalem, untill Hezekiah had humbled himselfe and prayed: and then God chased all away and destroied them;
for Sennacherib Come shortly After and besieged Jerusalem, until Hezekiah had humbled himself and prayed: and then God chased all away and destroyed them;
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he had better have done so at first, and so have saved his monie, and paines too.
he had better have done so At First, and so have saved his money, and pains too.
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The like weakenesse we have a proofe of in Asa: who when a greater Armie came against him of ten hundred thousand men, laid about him, Prayed and Trusted in God: The like weakness we have a proof of in Asa: who when a greater Army Come against him of ten hundred thousand men, laid about him, Prayed and Trusted in God:
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and so was delivered, with the destruction of his enemies, yet in a lesser danger, against Baasha King of Israel, distrusted God;
and so was Delivered, with the destruction of his enemies, yet in a lesser danger, against Baasha King of Israel, distrusted God;
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and sent out the Treasures of the house of God, and out of his owne house unto Benhadad King of Syria: to have helpe of him, by a diverting warre, against Baasha King of Israel, which his plot though it prospered,
and sent out the Treasures of the house of God, and out of his own house unto Benhadad King of Syria: to have help of him, by a diverting war, against Baasha King of Israel, which his plot though it prospered,
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yet was hee reproved by the Prophet Hanani, and warres thenceforth denounced against him. This Asa notwithstanding this experiment afterwards sought unto the Phisitian, before hee sought unto God.
yet was he reproved by the Prophet Hanani, and wars thenceforth denounced against him. This Asa notwithstanding this experiment afterwards sought unto the physician, before he sought unto God.
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Secondly, This blameth that barrennesse and want of words to go unto God, which for want of hearts wee often find in our selves.
Secondly, This blameth that Barrenness and want of words to go unto God, which for want of hearts we often find in our selves.
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It were a strange thing to see a wife have have words enough for her maids and servants:
It were a strange thing to see a wife have have words enough for her maids and Servants:
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and yet not to bee able to speake to her husband.
and yet not to be able to speak to her husband.
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Wee all professe to bee the Spouse of Christ, what a strange thing then is it, to bee full when wee speake to men,
we all profess to be the Spouse of christ, what a strange thing then is it, to be full when we speak to men,
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yet be so emptie and want words to speake to him.
yet be so empty and want words to speak to him.
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A begger wee know wants no words, nay, he aboundeth with variety of expressions, and what makes him thus fruitfull in words:
A beggar we know Wants no words, nay, he Aboundeth with variety of expressions, and what makes him thus fruitful in words:
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his necessity and in part his hope of obtaining. These two make beggers so earnest. So would it be with us, if we found sufficiently our great need of Christ; his necessity and in part his hope of obtaining. These two make beggars so earnest. So would it be with us, if we found sufficiently our great need of christ;
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and therewith had hope, it would embolden us so to go to God in Christ, that we should not want words:
and therewith had hope, it would embolden us so to go to God in christ, that we should not want words:
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but wee want this hope and the feeling of our necessities, which makes us so barren in prayer.
but we want this hope and the feeling of our necessities, which makes us so barren in prayer.
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Prepare thy selfe therfore to prayer by getting unto thee a true sense of thy need:
Prepare thy self Therefore to prayer by getting unto thee a true sense of thy need:
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acquaintance with God, and hope to obtaine, and it will make thee fervent in prayer, and copious in thy requests.acquaintance with God, and hope to obtain, and it will make thee fervent in prayer, and copious in thy requests.
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Thirdly, this is for Consolation, though one should want all other meanes, yet whatsoever their misery be,
Thirdly, this is for Consolation, though one should want all other means, yet whatsoever their misery be,
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if they can take words, and can pray well, they shall speed well.
if they can take words, and can pray well, they shall speed well.
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If the misery be for sin, confesse it, and ask pardon for it, and they shall have it, and be cleansed from all unrighteousnesse.
If the misery be for since, confess it, and ask pardon for it, and they shall have it, and be cleansed from all unrighteousness.
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Words fetch the comfort to us, though it be the blood of Christ onely that hath paid the debt. Words fetch the Comfort to us, though it be the blood of christ only that hath paid the debt.
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The end of the first Sermon. The end of the First Sermon.
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THE SECOND SERMON. Hos. 14.2.
THE SECOND SERMON. Hos. 14.2.
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Take with you words, and turne to the Lord, say unto him take away all iniquity,
Take with you words, and turn to the Lord, say unto him take away all iniquity,
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and receive us gratiously, so will we render the Calves of our lips.
and receive us graciously, so will we render the Calves of our lips.
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AS wee lost our selves in the first Adam; so the mercie of God in the Covenant of Grace found out a way to restore us againe by the second Adam, Jesus Christ, in whom all the Promises are yea and Amen, yesterday and to day, and the same for ever.
AS we lost our selves in the First Adam; so the mercy of God in the Covenant of Grace found out a Way to restore us again by the second Adam, jesus christ, in whom all the Promises Are yea and Amen, yesterday and to day, and the same for ever.
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And as the wisedome of God did freely find out this way at first comforting our first Parents with it in Paradice: so this bowells of incomprehensible love of his, hath so gon on from time in all ages of the Church, comforting and raising up the dejected spirits of his Church from time to time,
And as the Wisdom of God did freely find out this Way At First comforting our First Parents with it in Paradise: so this bowels of incomprehensible love of his, hath so gone on from time in all ages of the Church, comforting and raising up the dejected spirits of his Church from time to time,
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and awakening them out of their drowsinesse and sleepie condition.
and awakening them out of their drowsiness and sleepy condition.
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And many times the greater sinners he dealt with, the greater mercies and tender bowells of compassion were opened unto them, in many sweet and gratious promises tendering forgivenesse,
And many times the greater Sinners he dealt with, the greater Mercies and tender bowels of compassion were opened unto them, in many sweet and gracious promises tendering forgiveness,
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and inviting to Repentance, as here in this Chapter and whole Prophecie is shewed:
and inviting to Repentance, as Here in this Chapter and Whole Prophecy is showed:
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what Tribe so wicked, so full of Idolatry and Rebellion as Ephraim, and yet here Ephraim and Israel are taught a lesson of Repentance:
what Tribe so wicked, so full of Idolatry and Rebellion as Ephraim, and yet Here Ephraim and Israel Are taught a Lesson of Repentance:
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as the tender Nurse feeds her childe and puts meate in its mouth, so here the Lord puts words in the mouth of this Rebellious people.
as the tender Nurse feeds her child and puts meat in its Mouth, so Here the Lord puts words in the Mouth of this Rebellious people.
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Take with you words and turne unto the Lord. What needs God words, hee knowes our hearts before we speake unto him?Take with you words and turn unto the Lord. What needs God words, he knows our hearts before we speak unto him?
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Its true, God needs no words, but we doe, to stirre up our hearts and affections: Its true, God needs no words, but we do, to stir up our hearts and affections:
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and because he will have us take shame unto our selves;
and Because he will have us take shame unto our selves;
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having given us our tongues as an instrument of glorifying him, he will have our glory used in our Petitions and Thankesgivings:
having given us our tongues as an Instrument of glorifying him, he will have our glory used in our Petitions and Thanksgivings:
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and therefore, in regard of our selves, he will (as was said) have us take words unto our selves;
and Therefore, in regard of our selves, he will (as was said) have us take words unto our selves;
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for exciting of the graces of God in us by words, blowing up of the affections,
for exciting of the graces of God in us by words, blowing up of the affections,
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and for manifestation of the hidden man of the heart: God will be glorified by the outward as well as by the inward man. And Turne to the Lord.
and for manifestation of the hidden man of the heart: God will be glorified by the outward as well as by the inward man. And Turn to the Lord.
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He repeats the exhortation of Returning, to shew, that words must not bee empty, but such as are joyned with a purpose of turning to God:
He repeats the exhortation of Returning, to show, that words must not be empty, but such as Are joined with a purpose of turning to God:
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for otherwise to turne to him with a purpose to live in any sin, is the extremity of prophane impudence;
for otherwise to turn to him with a purpose to live in any since, is the extremity of profane impudence;
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to come to aske a pardon of the King, with a resolution to live still in Rebellion against him, what is this but mockerie,
to come to ask a pardon of the King, with a resolution to live still in Rebellion against him, what is this but mockery,
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as if one should come with a dagg to shoote him. Such is our case, when we come to aske forgivenesse with a purpose to offend.
as if one should come with a dagg to shoot him. Such is our case, when we come to ask forgiveness with a purpose to offend.
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It is the extremity of prophanenesse to come to aske a pardon, to the intent that we may sin still: therfore he repeates it againe;
It is the extremity of profaneness to come to ask a pardon, to the intent that we may sin still: Therefore he repeats it again;
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Take unto you words, and turne to the Lord. The Forme is, Take away all iniquity, and receiue us graciously; Take unto you words, and turn to the Lord. The Form is, Take away all iniquity, and receive us graciously;
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or (Doe good to us) So will we render the Calves of our lips.
or (Doe good to us) So will we render the Calves of our lips.
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Wherein we have 1. A Petition 1. To take away all iniquity.
Wherein we have 1. A Petition 1. To take away all iniquity.
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2. To receive them gratiously. 2. A Restipulation, or promise of thankfullnesse backe againe to the Lord:
2. To receive them graciously. 2. A Restipulation, or promise of thankfulness back again to the Lord:
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So will we render the Calves of our lips. So that we may observe hence What God will grant us, he will have us aske of him: So will we render the Calves of our lips. So that we may observe hence What God will grant us, he will have us ask of him:
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yet for all these things I will be sought unto of the House of Israel; saith God:yet for all these things I will be sought unto of the House of Israel; Says God:
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because hee will have us acknowledge our homage and dependance upon him: therefore we must aske what he hath purposed to give.
Because he will have us acknowledge our homage and dependence upon him: Therefore we must ask what he hath purposed to give.
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Take away all iniquity, &c. where there is an implication of a confession of their sins and great iniquities:Take away all iniquity, etc. where there is an implication of a Confessi of their Sins and great iniquities:
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Take away iniquity; and Take away all iniquity: that is, our manifold guilt. So before Petition there must be a free and full Confession, as was shewed before.Take away iniquity; and Take away all iniquity: that is, our manifold guilt. So before Petition there must be a free and full Confessi, as was showed before.
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Now this Confession here, is made to God, and to God onely (saith Austin in this case) Because it is a point in controversie, it is good to heare what the Ancients say. Now this Confessi Here, is made to God, and to God only (Says Austin in this case) Because it is a point in controversy, it is good to hear what the Ancients say.
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There are a curious sort of men, who are busie to search into other mens lives,
There Are a curious sort of men, who Are busy to search into other men's lives,
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and are carelesse in amending their own.
and Are careless in amending their own.
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Saith he, what have I to do with men to heare me confesse when I have offended God: Says he, what have I to do with men to hear me confess when I have offended God:
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wee must confesse to God, and to God only. But in some cases there may be publique and private Confession to men.we must confess to God, and to God only. But in Some cases there may be public and private Confessi to men.
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Publique in publique offences for the satisfaction of the Church and the glory of God, for preventing of scandall.
Public in public offences for the satisfaction of the Church and the glory of God, for preventing of scandal.
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Private to Ministers for the quieting of conscience: but this is onely in some cases;
Private to Ministers for the quieting of conscience: but this is only in Some cases;
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men goe not to the Chirurgeon (as the Papists would have it) for every little prick of their finger.
men go not to the Chirurgeon (as the Papists would have it) for every little prick of their finger.
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No, but yet in some cases it is good to open the matter to a Minister who hath the tongue of the learned: No, but yet in Some cases it is good to open the matter to a Minister who hath the tongue of the learned:
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but the sin is toward God, against him;
but the since is towards God, against him;
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hee onely being able to forgive sins, as the Pharisees confessed, None can forgive sinnes but God;
he only being able to forgive Sins, as the Pharisees confessed, None can forgive Sins but God;
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the Papists therefore herein are worse then the Pharisees.
the Papists Therefore herein Are Worse then the Pharisees.
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The Petition is, Take away iniquity, and all iniquity. Why all? because where there is any true goodnesse in the heart, that hatred which carries the bent of the soule against one sinne, is alike against all (as I shewed) and the divell carries thousands to hell by this partiall obedience;
The Petition is, Take away iniquity, and all iniquity. Why all? Because where there is any true Goodness in the heart, that hatred which carries the bent of the soul against one sin, is alike against all (as I showed) and the Devil carries thousands to hell by this partial Obedience;
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because he knowes at any time where to have such.
Because he knows At any time where to have such.
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God and a purpose to sin will not stand together, nor dwell in a heart that allowes it selfe in any sin, be it never so small.
God and a purpose to since will not stand together, nor dwell in a heart that allows it self in any since, be it never so small.
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He saith, Take away all, because the Spirit of God workes in a man renewed such a disposition of sincerity to hate all alike.
He Says, Take away all, Because the Spirit of God works in a man renewed such a disposition of sincerity to hate all alike.
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Secondly, he saith, Take away all iniquity, because the heart which desires to bee at peace with God, desires also to bee like God, who hates all sinne:
Secondly, he Says, Take away all iniquity, Because the heart which Desires to be At peace with God, Desires also to be like God, who hates all sin:
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therefore (saith the sanctified soule) forgive all sin, Take all away, that I may have nothing in me displeasing unto thee:
Therefore (Says the sanctified soul) forgive all since, Take all away, that I may have nothing in me displeasing unto thee:
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I desire to joyne with the Lord, to hate what he hateth, and as he hateth, to carrie a perfect hatred to the whole kinde.
I desire to join with the Lord, to hate what he hates, and as he hates, to carry a perfect hatred to the Whole kind.
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Take away all iniquity, hatred is not satisfied, but with the utter abolishing of the thing hated.Take away all iniquity, hatred is not satisfied, but with the utter abolishing of the thing hated.
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Therefore it hath this extent here, Take away all sin; both the guilt and the reigne of every sin, that none may rule in me,
Therefore it hath this extent Here, Take away all since; both the guilt and the Reign of every since, that none may Rule in me,
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nay, by little and little purge out all:
nay, by little and little purge out all:
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Take away iniquity, and the traine of all which it drawes after it, Iudgements. Take away inquity; Take away iniquity, and the train of all which it draws After it, Judgments. Take away Iniquity;
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that is, forgive the sin, and overcome the power of it by sanctifying grace, and remit the judgements attending it. Take it away.
that is, forgive the since, and overcome the power of it by sanctifying grace, and remit the Judgments attending it. Take it away.
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That is, take away the guilt of it utterly by pardon, and the remainders thereof by sanctifying grace, That is, take away the guilt of it utterly by pardon, and the remainders thereof by sanctifying grace,
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so as the Spirit may rule and be all in all in us.
so as the Spirit may Rule and be all in all in us.
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They see sinne is an offensive thing, and therefore they say, Take it away, as an offensive odious thing, and as a burden.
They see sin is an offensive thing, and Therefore they say, Take it away, as an offensive odious thing, and as a burden.
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For howsoever it be sweet as honey in the committing it, afterwards when the conscience is throughly awaked, it is most offensive and bitter;
For howsoever it be sweet as honey in the committing it, afterwards when the conscience is thoroughly awaked, it is most offensive and bitter;
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so as in this case, a sinner would gladly run from his owne conscience, and from himselfe, run any where from the tormenting and racking thoughts of conscience awaked:
so as in this case, a sinner would gladly run from his own conscience, and from himself, run any where from the tormenting and racking thoughts of conscience awaked:
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and withall hates the place where it was committed, and the company with whom, yea the thoughts of them,
and withal hates the place where it was committed, and the company with whom, yea the thoughts of them,
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as Absolom hated Thamar after hee had lyen with her, so a sinner awaked from sin, hates what hee formerly loved.
as Absalom hated Tamar After he had lyen with her, so a sinner awaked from since, hates what he formerly loved.
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As good men love the circumstances of any thing which puts them in mind of any good they have done, loving both place and person.
As good men love the Circumstances of any thing which puts them in mind of any good they have done, loving both place and person.
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So it is with a sinner when his conscience is awaked, hee hates all things which puts him in minde of his sins,
So it is with a sinner when his conscience is awaked, he hates all things which puts him in mind of his Sins,
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therfore, Take it away, forgive it, cast it into the bottome of the Sea, blot it out of thy remembrance, cover it, impute it not, all which phrases shew a taking away.
Therefore, Take it away, forgive it, cast it into the bottom of the Sea, blot it out of thy remembrance, cover it, impute it not, all which phrases show a taking away.
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Therefore, I beseech you, let us examine our selves hereby, whether our desire of forgivenes be sound or not, Therefore, I beseech you, let us examine our selves hereby, whither our desire of forgiveness be found or not,
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if we desire sin should be taken away, we cannot thinke of it with comfort. For in that many thinke with delight of their old sins, what doe they else,
if we desire since should be taken away, we cannot think of it with Comfort. For in that many think with delight of their old Sins, what do they Else,
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but repeate them over againe and againe? but where the heart is soundly touched with a saving sense of sinne;
but repeat them over again and again? but where the heart is soundly touched with a Saving sense of sin;
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O then he cries, Take it away, Take it out of my conscience that it cause not despaire there,
Oh then he cries, Take it away, Take it out of my conscience that it cause not despair there,
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and out of thy remembrance, that no advantage be taken against me for it.
and out of thy remembrance, that no advantage be taken against me for it.
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Take it away. But it is no otherwise taken away then by satisfying of divine justice.Take it away. But it is not otherwise taken away then by satisfying of divine Justice.
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How much are we beholding to Christ therefore, who hath borne and taken away our sins, (and as the Scape-goate) gon away with the burden of all into the wildernesse of oblivion.
How much Are we beholding to christ Therefore, who hath born and taken away our Sins, (and as the Scapegoat) gone away with the burden of all into the Wilderness of oblivion.
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Blessed be God, and the Lamb of God that takes away the sinnes of the world.
Blessed be God, and the Lamb of God that Takes away the Sins of the world.
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We can never blesse God too much nor sufficiently for Christ. Blessed be God the Father of our Lord Iesus Christ.
We can never bless God too much nor sufficiently for christ. Blessed be God the Father of our Lord Iesus christ.
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Now we may thinke of sinne without shame and despaire:
Now we may think of sin without shame and despair:
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O blessed state, when a man can thinke of his former odious and filthy loathsome sinnes, and yet not despaire:
Oh blessed state, when a man can think of his former odious and filthy loathsome Sins, and yet not despair:
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Because when he beleeves in Christ, the blood of Christ purgeth all away, takes away all sin. He hath taken them away.
Because when he believes in christ, the blood of christ Purgeth all away, Takes away all since. He hath taken them away.
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You see here in the first place, they pray for the taking away of their iniquity,
You see Here in the First place, they pray for the taking away of their iniquity,
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for take away this, and all other mercies follow after:
for take away this, and all other Mercies follow After:
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because this onely is it which stops the current of Gods favours, which remooved, the current of his mercies run amaine.
Because this only is it which stops the current of God's favours, which removed, the current of his Mercies run amain.
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As when the clouds are gone, the Sun shines out: So let our sinnes bee remooved, and Gods favour immediately shines upon us.
As when the Clouds Are gone, the Sun shines out: So let our Sins be removed, and God's favour immediately shines upon us.
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Therefore first, Take away all iniquity; and then we shall see nothing but thy Fatherly face in Christ.
Therefore First, Take away all iniquity; and then we shall see nothing but thy Fatherly face in christ.
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You see what the care of Gods children is to seeke mercy and favour in the first place: as David, Psal. 51.1. Have mercy on me, O Lord:
You see what the care of God's children is to seek mercy and favour in the First place: as David, Psalm 51.1. Have mercy on me, Oh Lord:
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this he begs first of all, whereas God had threatned other terrible judgements, as that the sword should never depart from his house, &c. yet he neglects all (as it were) and begs onely for mercy, to take away iniquity. For, a sinner is never in such a blessed condition as he should be in,
this he begs First of all, whereas God had threatened other terrible Judgments, as that the sword should never depart from his house, etc. yet he neglects all (as it were) and begs only for mercy, to take away iniquity. For, a sinner is never in such a blessed condition as he should be in,
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untill he prize and desire mercy above all; because though we be in misery, untill then (with sinfull Ephraim) Hos. 7.14. wee howle upon our beds for corne and wine, preferring earthly sensuall things before all.
until he prize and desire mercy above all; Because though we be in misery, until then (with sinful Ephraim) Hos. 7.14. we howl upon our Beds for corn and wine, preferring earthly sensual things before all.
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But that soule and conscience which is acquainted with God and the odiousnesse of sin, that soule God intends to speake peace unto in the end, desires pardon of sinne and mercy above all,
But that soul and conscience which is acquainted with God and the odiousness of since, that soul God intends to speak peace unto in the end, Desires pardon of sin and mercy above all,
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for it knowes that God is goodnesse it selfe, and that when the interposing clouds are vanished, God cannot shew himselfe otherwise,
for it knows that God is Goodness it self, and that when the interposing Clouds Are vanished, God cannot show himself otherwise,
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then in goodnesse, grace and mercy. Take away all iniquity. Before I goe further, let me answer one Question.
then in Goodness, grace and mercy. Take away all iniquity. Before I go further, let me answer one Question.
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Ought wee not to thinke of our former sinnes, shall God take them away altogether out of the soule? Ought we not to think of our former Sins, shall God take them away altogether out of the soul?
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O no! Take them away out of the conscience O Lord that it doe not accuse for them,
O no! Take them away out of the conscience Oh Lord that it do not accuse for them,
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but not out of the memory:
but not out of the memory:
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it is good that sinne be remembred, to humbleus, to make us more thankfull, pitifull and tender-hearted unto others, to abase us and keepe us low all the daies of our life,
it is good that sin be remembered, to humbleus, to make us more thankful, pitiful and tender-hearted unto Others, to abase us and keep us low all the days of our life,
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and to make us deale gently and mercifully with others being sensible of our owne frailties.
and to make us deal gently and mercifully with Others being sensible of our own frailties.
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As they are naught in the conscience, so they are good to the memory.
As they Are nought in the conscience, so they Are good to the memory.
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Therefore let us thinke often of this, what the chiefe desire of our soules to God should be for mercy, to have sinne taken away.
Therefore let us think often of this, what the chief desire of our Souls to God should be for mercy, to have sin taken away.
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In all the Articles of our Creed, that of cheefest comfort is, That of Remission of sinnes. Wherefore are all the other Articles of Christ, his Birth, Death,
In all the Articles of our Creed, that of chiefest Comfort is, That of Remission of Sins. Wherefore Are all the other Articles of christ, his Birth, Death,
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and Crucifying, but that hee might get the Church, and that the priviledges thereof might be, Forgivenesse of sinnes, Resurrection of the Body, and life everlasting:
and Crucifying, but that he might get the Church, and that the privileges thereof might be, Forgiveness of Sins, Resurrection of the Body, and life everlasting:
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but Forgivenesse of sinnes is in the first place.
but Forgiveness of Sins is in the First place.
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But may some say, How shall I know whether or no my sinnes be forgiven? 1. By something that goes before. 2. By something which followes after.
But may Some say, How shall I know whither or not my Sins be forgiven? 1. By something that Goes before. 2. By something which follows After.
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There is somewhat which goes before, viz. 1. An humble and hearty Confession, as 1 Ioh. 1.9.
There is somewhat which Goes before, viz. 1. an humble and hearty Confessi, as 1 John 1.9.
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if wee confesse our sinnes, hee is faithfull and just to forgive us our sinnes, and to cleanse us from all unrighteousnesse: if we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all unrighteousness:
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therefore, whether I feele it or not, if I have heartily, fully, and freely confessed: my sins are forgiven.
Therefore, whither I feel it or not, if I have heartily, Fully, and freely confessed: my Sins Are forgiven.
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God in wisedome and mercy may suspend the feeling thereof, for our humiliation, and for being over-bold with Satans baites;
God in Wisdom and mercy may suspend the feeling thereof, for our humiliation, and for being overbold with Satan baits;
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yet I ought to beleeve it, for I make God a lier else, if I confesse heartily,
yet I ought to believe it, for I make God a liar Else, if I confess heartily,
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and acknowledge my debt, to thinke that he hath not cancel'd the bond.
and acknowledge my debt, to think that he hath not canceled the bound.
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Secondly, sin is certainely pardoned, when a man finds strength against it, for where God forgives, he gives strength withall: Secondly, since is Certainly pardoned, when a man finds strength against it, for where God forgives, he gives strength withal:
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as to the man whom he healed of the Palsie. Thy sinnes are forgiven thee, take up thy bed and walke.
as to the man whom he healed of the Palsy. Thy Sins Are forgiven thee, take up thy Bed and walk.
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When a man hath strength to returne to God, to run the way of his Commandements,
When a man hath strength to return to God, to run the Way of his commandments,
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and to go on in a Christian course, his sinnes are forgiven, because he hath a Spirit of faith to goe on and leade him forward still.
and to go on in a Christian course, his Sins Are forgiven, Because he hath a Spirit of faith to go on and lead him forward still.
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Those who find no strength of grace, may question forgivenesse of sins, for God where he takes away sin,
Those who find no strength of grace, may question forgiveness of Sins, for God where he Takes away since,
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and pardons it (as we see here in this Text after prayer made to take away iniquity ) he doth good to us.
and Pardons it (as we see Here in this Text After prayer made to take away iniquity) he does good to us.
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The third evidence is, some peace of Conscience, though not much perhaps, yet so much as supports us from despaire, as Rom. 5.1. Therfore being justified by faith, we have peace with God through our Lord Iesus Christ, that is, being acquitted from our sinnes by faith, wee have peace with God: The third evidence is, Some peace of Conscience, though not much perhaps, yet so much as supports us from despair, as Rom. 5.1. Therefore being justified by faith, we have peace with God through our Lord Iesus christ, that is, being acquitted from our Sins by faith, we have peace with God:
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so much peace, as makes us goe boldly to him:
so much peace, as makes us go boldly to him:
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so that one may know his bonds are cancel'd and his sins forgiven, when with some boldnesse hee dare looke God in the face in Jesus Christ.
so that one may know his bonds Are canceled and his Sins forgiven, when with Some boldness he Dare look God in the face in jesus christ.
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A Iudas, an Achitophell, a Saul, because they are in the guilt of their sinnes cannot confesse comfortably and goe to God:
A Iudas, an Achitophel, a Saul, Because they Are in the guilt of their Sins cannot confess comfortably and go to God:
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which when with some boldnesse we can doe, it is a signe that peace is made for us.
which when with Some boldness we can do, it is a Signen that peace is made for us.
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Againe, where sin is pardoned, our hearts will be much inlarged with love to God, as Christ said to the woman, Luke 7.47. Her sinnes which are many, are forgiven her, because she loved much. Again, where since is pardoned, our hearts will be much enlarged with love to God, as christ said to the woman, Lycia 7.47. Her Sins which Are many, Are forgiven her, Because she loved much.
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Therefore, when we finde our hearts inflamed with love to God, we may know that God hath shined upon our soules in the the pardon of sin,
Therefore, when we find our hearts inflamed with love to God, we may know that God hath shined upon our Souls in the the pardon of since,
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and proportionablie to our measure of love, is our assurance of pardon, therefore wee should labour for a greater measure thereof, that our hearts may be the more inflamed in the love of God.
and proportionably to our measure of love, is our assurance of pardon, Therefore we should labour for a greater measure thereof, that our hearts may be the more inflamed in the love of God.
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It is impossible that the soule should at all love God angry, offended, and unappeased,
It is impossible that the soul should At all love God angry, offended, and unappeased,
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nay, such a soule wisheth that there were no God at all, for the very thoughts thereof terrifie him.
nay, such a soul wishes that there were no God At all, for the very thoughts thereof terrify him.
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Againe, where sinne is forgiven, it frames the soule suetably to be gentle, mercifull and to pardon others,
Again, where sin is forgiven, it frames the soul suetably to be gentle, merciful and to pardon Others,
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for usually those who have peaceable consciences themselves, are peaceable unto others, and those who have forgivenesse of sins, can also forgive others;
for usually those who have peaceable Consciences themselves, Are peaceable unto Others, and those who have forgiveness of Sins, can also forgive Others;
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those who have found mercy, have mercifull hearts, shewing that they have found mercy with God.
those who have found mercy, have merciful hearts, showing that they have found mercy with God.
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And on the contrarie, hee that is a cruell mercilesse man, it is a signe that his heart was never warmed nor melted with the sense of Gods mercy in Christ.
And on the contrary, he that is a cruel merciless man, it is a Signen that his heart was never warmed nor melted with the sense of God's mercy in christ.
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Therefore, as the Elect of God (saith the Apostle) put on bowells of compassion:
Therefore, as the Elect of God (Says the Apostle) put on bowels of compassion:
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as you will make it good that you are the Elect of God, members of Christ, and Gods children.
as you will make it good that you Are the Elect of God, members of christ, and God's children.
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Therefore, let us labour for the forgivenesse of our sinnes, that God would remoove and subdue the power of them, take them away and the judgements due to them,
Therefore, let us labour for the forgiveness of our Sins, that God would remove and subdue the power of them, take them away and the Judgments due to them,
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or else wee are but miserable men, though we enjoyed all the pleasures of the world, which to a worldly man are but like the liberty of the Tower to a condemned Traitor, who though hee have all wants supplied, with all possible attendance:
or Else we Are but miserable men, though we enjoyed all the pleasures of the world, which to a worldly man Are but like the liberty of the Tower to a condemned Traitor, who though he have all Wants supplied, with all possible attendance:
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yet when he thinkes of his estate, it makes his heart cold, dampes his courage,
yet when he thinks of his estate, it makes his heart cold, damps his courage,
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and makes him think the poorest Carman or tankerd bearer (at liberty) happier then hee, who would not change estates with him.
and makes him think the Poorest Carman or tankerd bearer (At liberty) Happier then he, who would not change estates with him.
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So it is with a man that hath not sued out his pardon nor is at peace with God, he hath no comfort so long as he knowes his sins are on the file, that God in heaven is not at peace with him;
So it is with a man that hath not sued out his pardon nor is At peace with God, he hath no Comfort so long as he knows his Sins Are on the file, that God in heaven is not At peace with him;
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who can arme all the Creatures against him to be revenged of him;
who can arm all the Creatures against him to be revenged of him;
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in which case, who shall be Umpire betwixt God and us, if we take not up the controversie betwixt him and our soules.
in which case, who shall be Umpire betwixt God and us, if we take not up the controversy betwixt him and our Souls.
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Therefore it being so miserable a case to want assurance of the forgivenesse of sinnes; it should make us be never an houre quiet till we have gotten it;
Therefore it being so miserable a case to want assurance of the forgiveness of Sins; it should make us be never an hour quiet till we have got it;
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seeing the uncertainty of this life, wherein there is but a step betwixt Hell, Damnation and us.
seeing the uncertainty of this life, wherein there is but a step betwixt Hell, Damnation and us.
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Therefore, sue unto God, plie him with broken and humble hearts, that he would pardon all the sins of our youth and after age, knowne and unknowne, that he would pardon all whatsoever:
Therefore, sue unto God, ply him with broken and humble hearts, that he would pardon all the Sins of our youth and After age, known and unknown, that he would pardon all whatsoever:
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Take away all iniquity. And do good to us.Take away all iniquity. And do good to us.
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For so it is in the Originall, but it is all one, Receive us gratiously, and do good to us.
For so it is in the Original, but it is all one, Receive us graciously, and do good to us.
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All the goodnesse wee have from God it is out of his grace, from his free grace and goodnesse, all grace, every little thing from God is grace:
All the Goodness we have from God it is out of his grace, from his free grace and Goodness, all grace, every little thing from God is grace:
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as we say of favours received of great persons, this is his grace, his favour;
as we say of favours received of great Persons, this is his grace, his favour;
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so this is a respect which is put upon all things which we receive from God (when wee are in Covenant) all is gratious.
so this is a respect which is put upon all things which we receive from God (when we Are in Covenant) all is gracious.
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Take wee the words as they are (the more plaine) in the Originall. Take good, and doe good to us:
Take we the words as they Are (the more plain) in the Original. Take good, and do good to us:
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take good out of thy Treasure of goodnesse, and doe good to us, bestow upon us thy owne good.
take good out of thy Treasure of Goodness, and do good to us, bestow upon us thy own good.
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First, Take away our iniquities, and then take good out of thy bounty and doe good to us, whence we see,
First, Take away our iniquities, and then take good out of thy bounty and do good to us, whence we see,
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That Gods mercy to his children is compleate and full. That God's mercy to his children is complete and full.
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For hee takes away ill, and doth good, men may pardon but withal they think that they have done wondrous bountifully when they have pardoned, For he Takes away ill, and does good, men may pardon but withal they think that they have done wondrous bountifully when they have pardoned,
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but Gods goes further, hee takes away ill and doth good: takes good out of his Fountaine, and doth good to us.
but God's Goes further, he Takes away ill and does good: Takes good out of his Fountain, and does good to us.
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Therefore let us make this use of it, to be encouraged when we have the first blessing of all (Forgivenesse of sinnes) to goe to him for more and more,
Therefore let us make this use of it, to be encouraged when we have the First blessing of all (Forgiveness of Sins) to go to him for more and more,
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and gather upon God further and further still, for because hee is a Fountaine of goodnesse that can never bee drawne drie, hee is wondrously pleased with this.
and gather upon God further and further still, for Because he is a Fountain of Goodness that can never be drawn dry, he is wondrously pleased with this.
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Wee cannot honour him more then by making use of his mercy in the forgivenesse of sinnes,
we cannot honour him more then by making use of his mercy in the forgiveness of Sins,
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and of his goodnesse, in going to him for it, and having interrested ourselves in his goodnesse, goe to him for more.
and of his Goodness, in going to him for it, and having interested ourselves in his Goodness, go to him for more.
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Lord, thou hast begun, make an end, thou hast forgiven my sinnes, I want this and this good, together with the pardon of my sinnes doe mee good.
Lord, thou hast begun, make an end, thou hast forgiven my Sins, I want this and this good, together with the pardon of my Sins do me good.
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Receive us gratiously: or, doe us good. Receive us graciously: or, do us good.
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Now good is the loadstone of the soule, the attractive that drawes it, therefore (after Forgivenesse of sinnes) he saith, doe good. The Petition is easie, God will soone grant it, Now good is the Loadstone of the soul, the Attractive that draws it, Therefore (After Forgiveness of Sins) he Says, do good. The Petition is easy, God will soon grant it,
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for nothing else interposeth betwixt God and us, and makes two, but sinne; which being remooved, he is all goodnesse and mercy.
for nothing Else interposeth betwixt God and us, and makes two, but sin; which being removed, he is all Goodness and mercy.
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All his waies are mercy and truth. Yea even his sharpest waies are mercy, all mercy; All his ways Are mercy and truth. Yea even his Sharpest ways Are mercy, all mercy;
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when sin is forgiven, there is goodnesse in all, in the greatest crosse and affliction. Doe good to us.
when since is forgiven, there is Goodness in all, in the greatest cross and affliction. Do good to us.
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The soule wee see desires good, and needs good; It is a transcendent word here, and must be understood according to the taste of Gods people, of a sanctified soule. The soul we see Desires good, and needs good; It is a transcendent word Here, and must be understood according to the taste of God's people, of a sanctified soul.
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Doe good, especially doe spirituall good to us, together with the forgivenesse of sinnes, give us the righteousnesse of Jesus Christ;Do good, especially do spiritual good to us, together with the forgiveness of Sins, give us the righteousness of jesus christ;
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sanctifying grace, such good, as may make us good first; for the desire must bee such as the person is who makes it.
sanctifying grace, such good, as may make us good First; for the desire must be such as the person is who makes it.
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Wicked men (as it is said of Balaam ) have good gifts, without the good God:
Wicked men (as it is said of balaam) have good Gifts, without the good God:
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but wee must not bee so pleased with gifts, unlesse wee bee good our selves, and see God making us good.
but we must not be so pleased with Gifts, unless we be good our selves, and see God making us good.
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Can an evill tree bring forth good fruit? Therefore the Apostle calls the regenerate person Gods workemanship. &c. We are Gods good worke, Can an evil tree bring forth good fruit? Therefore the Apostle calls the regenerate person God's workmanship. etc. We Are God's good work,
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and then wee doe good workes, being made good, good comes from us, Doe good to us.
and then we do good works, being made good, good comes from us, Do good to us.
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It is an acknowledgement of their owne emptinesse, Doe good to us. We are blinde in our owne understandings, inlighten us;
It is an acknowledgement of their own emptiness, Do good to us. We Are blind in our own understandings, inlighten us;
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we are perplexed, set us right; we are dull, quicken us; we are empty, fill us;
we Are perplexed, Set us right; we Are dull, quicken us; we Are empty, fill us;
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we are darke, shine upon us; we are ready to goe out of the way, establish us;
we Are dark, shine upon us; we Are ready to go out of the Way, establish us;
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every way doe good to us suitable to our wants.
every Way do good to us suitable to our Wants.
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The best that wee can bring to thee is emptinesse, therefore doe thou doe good to us, fill us with thy fullnesse.
The best that we can bring to thee is emptiness, Therefore do thou doe good to us, fill us with thy fullness.
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Do good to us every way whereby thou usest to convey spirituall things to thy servants soules:
Do good to us every Way whereby thou usest to convey spiritual things to thy Servants Souls:
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give us first thy grace, thy Spirit, which is the spring of all good things;
give us First thy grace, thy Spirit, which is the spring of all good things;
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for the Spirit of God is a Spirit of direction, of strength, of comfort, and all:
for the Spirit of God is a Spirit of direction, of strength, of Comfort, and all:
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therefore he who hath the Spirit of God hath the spring of all: that is begd in the first place.
Therefore he who hath the Spirit of God hath the spring of all: that is begged in the First place.
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And then, give us good Magistrates to rule us well;
And then, give us good Magistrates to Rule us well;
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and good Ministers, who are the dispensers of grace, instruments of our salvation, the Conduit-pipes whereby thou derivest and conveyest good to us;
and good Ministers, who Are the dispensers of grace, Instruments of our salvation, the Conduit-pipes whereby thou derivest and conveyest good to us;
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when thou hast made us good, continue the meanes of salvation for our good every way.
when thou hast made us good, continue the means of salvation for our good every Way.
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The Church when she saith, Doe good to us, hath a large desire;
The Church when she Says, Do good to us, hath a large desire;
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here be seeds of wondrous large things in these two short petitions, Take away all iniquity, And doe good to us.
Here be seeds of wondrous large things in these two short petitions, Take away all iniquity, And do good to us.
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A Bono Deo, &c. From the good God nothing can come but what is good: therefore do good to us in all spirituall things.A Bono God, etc. From the good God nothing can come but what is good: Therefore do good to us in all spiritual things.
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The Prophet David aimes at this excellent good, Psal. 4.6, 7. saying that other men are for corne, wine and oyle, and say;
The Prophet David aims At this excellent good, Psalm 4.6, 7. saying that other men Are for corn, wine and oil, and say;
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who will shew us any good? But Lord lift thou up the light of thy countenance upon us. who will show us any good? But Lord lift thou up the Light of thy countenance upon us.
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Thy loving kindnesse is better then life, therefore doe good to us. When thou hast forgiven our sins, shine gratiously upon us in Jesus Christ.
Thy loving kindness is better then life, Therefore do good to us. When thou hast forgiven our Sins, shine graciously upon us in jesus christ.
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And it extends its limits likewise to outward prosperity (this desire of doing good) let us have happie daies, sweeten our pilgrimage here, let our profession of Religion bee comfortable, doe not lay more crosses upon us then thou wilt give us strength to beare, doe good to us every way. And it extends its Limits likewise to outward Prosperity (this desire of doing good) let us have happy days, sweeten our pilgrimage Here, let our profession of Religion be comfortable, do not lay more Crosses upon us then thou wilt give us strength to bear, do good to us every Way.
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But marke the wisedome of the Holy Ghost in dictating of this Prayer to them: hee speakes in generall, doe good to us; not to doe this or that good,
But mark the Wisdom of the Holy Ghost in dictating of this Prayer to them: he speaks in general, do good to us; not to do this or that good,
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but he leaves it to the wisedome of God, as they here frame their hearts unto the will of God.
but he leaves it to the Wisdom of God, as they Here frame their hearts unto the will of God.
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Doe good to us, spirituall that needs no limitation, because wee cannot more honour God then to depend upon him for all spirituall good things.Do good to us, spiritual that needs no limitation, Because we cannot more honour God then to depend upon him for all spiritual good things.
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Thou art wiser, and knowest what is good for us better then we our selves, beggars ought to be no choosers,
Thou art Wiser, and Knowest what is good for us better then we our selves, beggars ought to be no choosers,
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therefore, Doe good to us; for the particulars wee leave them to thy wisedome.
Therefore, Do good to us; for the particulars we leave them to thy Wisdom.
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O Beloved it is a happy and blessed priviledge to be under the conduct of so wise and All-sufficient a God, who is good,
O beloved it is a happy and blessed privilege to be under the conduct of so wise and All-sufficient a God, who is good,
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and as hee is good, knowes best what is good for us.
and as he is good, knows best what is good for us.
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We would have riches, liberty and health, I but it may bee it is not good for us, Doe good to us. Thou Lord knowest what is best, doe in thine owne wisedome what is best.
We would have riches, liberty and health, I but it may be it is not good for us, Do good to us. Thou Lord Knowest what is best, do in thine own Wisdom what is best.
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Which should teach us not to limit the Holy one of Israel in our desires of any outward thing whatsoever.
Which should teach us not to limit the Holy one of Israel in our Desires of any outward thing whatsoever.
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Especially desire forgivenesse and spirituall good things leaving the rest to his wise disposing.
Especially desire forgiveness and spiritual good things leaving the rest to his wise disposing.
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Yet notwithstanding out of the sense of paine and griefe wee may pray either for the mitigation or remooving of a crosse if God bee so pleased;
Yet notwithstanding out of the sense of pain and grief we may pray either for the mitigation or removing of a cross if God be so pleased;
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because hee hath put in us selfe-love; not sinnefull, but love of preserving our nature;
Because he hath put in us Self-love; not sinful, but love of preserving our nature;
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therefore he permits us (if it may stand with his good pleasure) to desire the good of our outward man,
Therefore he permits us (if it may stand with his good pleasure) to desire the good of our outward man,
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as, Lord give us bodily health, for we cannot else bee instruments of serving thee. With reservation of Gods good pleasure, wee may desire such and such things;
as, Lord give us bodily health, for we cannot Else be Instruments of serving thee. With reservation of God's good pleasure, we may desire such and such things;
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conditionally, that when we see God will have it otherwise, we rest contented, sit downe quietly, knowing that whatsoever health, sicknesse or crosses hee sends, it comes from his goodnesse and love,
conditionally, that when we see God will have it otherwise, we rest contented, fit down quietly, knowing that whatsoever health, sickness or Crosses he sends, it comes from his Goodness and love,
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and shall turne to our good at length: if wee love God, all shall worke for good.
and shall turn to our good At length: if we love God, all shall work for good.
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Take away our iniquity and doe us good, wee should make this petition for the Church and our selves, pardon our sinnes and doe good to us, to our persons, to the state, to the times wherein we live, to the Church at home and abroad, doe good to all.Take away our iniquity and do us good, we should make this petition for the Church and our selves, pardon our Sins and do good to us, to our Persons, to the state, to the times wherein we live, to the Church At home and abroad, do good to all.
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An• we may observe this from the order; An• we may observe this from the order;
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and know, what good wee have, it comes from God in love, when it comes after forgivenesse of sinnes.
and know, what good we have, it comes from God in love, when it comes After forgiveness of Sins.
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How then may wee take comfort of all the good things we have enjoyed, having seene many good daies, enjoyed many good blessings, in health, wealth, good Magistracie, Ministery, Peace, plenty and the like? If all this goodnesse of God leade us to God,
How then may we take Comfort of all the good things we have enjoyed, having seen many good days, enjoyed many good blessings, in health, wealth, good Magistracy, Ministry, Peace, plenty and the like? If all this Goodness of God lead us to God,
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and draw us neerer unto him after forgivenesse of sinnes (grounded on the former evidences I spake of) then they come in love.
and draw us nearer unto him After forgiveness of Sins (grounded on the former evidences I spoke of) then they come in love.
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But never let us thinke to have true comfort with a blessing, or any good thing we enjoy, till wee have assurance of Gods love and mercy in the forgivenesse of sinnes;
But never let us think to have true Comfort with a blessing, or any good thing we enjoy, till we have assurance of God's love and mercy in the forgiveness of Sins;
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least God strip us naked of all the good things wee have, and make us as naked as Dives in Hell, who had not (any thing that was good) to refresh his body or soule.
lest God strip us naked of all the good things we have, and make us as naked as Dives in Hell, who had not (any thing that was good) to refresh his body or soul.
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So that all good things wee enjoy here without this, will onely aggravate our condemnation.
So that all good things we enjoy Here without this, will only aggravate our condemnation.
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Let us observe therefore, how all our good things are joyned with spirituall good, whether wee our selves are made better by them or not, having our sinnes pardoned.
Let us observe Therefore, how all our good things Are joined with spiritual good, whither we our selves Are made better by them or not, having our Sins pardoned.
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I beseech you let us renew our requests for forgivenesse of sinnes every day, making our accounts even with God:
I beseech you let us renew our requests for forgiveness of Sins every day, making our accounts even with God:
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desiring grace to set our soules in a holy and sanctified frame with God, that our selves may bee good, our conversation good:
desiring grace to Set our Souls in a holy and sanctified frame with God, that our selves may be good, our Conversation good:
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and that then, he would doe good to us all other waies, and sanctifie all other things.
and that then, he would do good to us all other ways, and sanctify all other things.
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This is the Method of Gods Spirit in setting us right onwards in our heavenly journey:
This is the Method of God's Spirit in setting us right onward in our heavenly journey:
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first to have forgivenesse of sins, then sanctification:
First to have forgiveness of Sins, then sanctification:
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to be better our selves, and then to looke for peaceable and comfortable daies in this world, if God see it good.
to be better our selves, and then to look for peaceable and comfortable days in this world, if God see it good.
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What can bee more? Take away all iniquity, and doe us good: all manner of good.
What can be more? Take away all iniquity, and do us good: all manner of good.
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Therefore since all good comes from God, the first and chiefe good, let us labour to have communion with him by all sanctified meanes, that so hee may take away our ill,
Therefore since all good comes from God, the First and chief good, let us labour to have communion with him by all sanctified means, that so he may take away our ill,
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and doe us every way good, to our soules, bodies, conditions.
and do us every Way good, to our Souls, bodies, conditions.
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O what a blessed thing is it for a Christian to keepe a strict and neere communion with the fountaine of goodnesse, who can doe more for us then all the world besides.
O what a blessed thing is it for a Christian to keep a strict and near communion with the fountain of Goodness, who can do more for us then all the world beside.
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When we are sick on our death beds, or when conscience is throughly awaked, then to speake peace comfortably to us in this great extremitie, is more worth then all this world.
When we Are sick on our death Beds, or when conscience is thoroughly awaked, then to speak peace comfortably to us in this great extremity, is more worth then all this world.
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Therefore let us labour to keepe communion with God, that he may speake peace to our soules when nothing else can.
Therefore let us labour to keep communion with God, that he may speak peace to our Souls when nothing Else can.
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I beseech you therefore let us take heed, how we breake or walke loosely with God, seeing wee can have no further comfort of any good thing we enjoy,
I beseech you Therefore let us take heed, how we break or walk loosely with God, seeing we can have no further Comfort of any good thing we enjoy,
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then wee are carefull to keepe and maintaine our peace and communion with him at all times;
then we Are careful to keep and maintain our peace and communion with him At all times;
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and when we run into arrerages with God, then bee sure we lie not in sinne,
and when we run into arrearages with God, then be sure we lie not in sin,
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but say, Take away all iniquity, and doe good to us, labouring to bee in such an estate,
but say, Take away all iniquity, and do good to us, labouring to be in such an estate,
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as God may give us his holy Spirit, both to make us good, and sanctifie unto us all other good.
as God may give us his holy Spirit, both to make us good, and sanctify unto us all other good.
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There bee good things, which are are good of themselves, and which make all other things good.
There be good things, which Are Are good of themselves, and which make all other things good.
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Thus by communion with God, we our selves are made good, and all other things likewise are made good to us;
Thus by communion with God, we our selves Are made good, and all other things likewise Are made good to us;
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all his waies being mercy and truth unto those who feare him. Therefore resigne we our selves and all that we have unto his wisedome and disposing:
all his ways being mercy and truth unto those who Fear him. Therefore resign we our selves and all that we have unto his Wisdom and disposing:
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because oftimes there is good, where wee imagine the worst of evills to be:
Because Oftimes there is good, where we imagine the worst of evils to be:
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as it is sometimes good to have a veine opened, to be purged, the Physitian thinkes so,
as it is sometime good to have a vein opened, to be purged, the physician thinks so,
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when yet the Patient, impatient of Reasons issue, thinkes not so;
when yet the Patient, impatient of Reasons issue, thinks not so;
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But as the Physitian is wiser then the Patient to know what is best for him;
But as the physician is Wiser then the Patient to know what is best for him;
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so God is wiser then man to know what is good for him, who intends us no hurt when he purgeth us by affliction
so God is Wiser then man to know what is good for him, who intends us no hurt when he Purgeth us by affliction
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All our care therefore should be, to annihilate our selves, to come with empty poore soules to God, Doe good to us. In which case, it is no matter what our ill bee,
All our care Therefore should be, to annihilate our selves, to come with empty poor Souls to God, Do good to us. In which case, it is no matter what our ill bee,
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if hee doe us good, who hath both pardon and rich grace to remoove the evill of sinne,
if he do us good, who hath both pardon and rich grace to remove the evil of sin,
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and convey all grace unto us out of his rich Treasurie. So will we render the calves of our lips.
and convey all grace unto us out of his rich Treasury. So will we render the calves of our lips.
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Here is the Restipulation, or promise, they Returne backe againe to God: for there is no friendship maintained without rendring:
Here is the Restipulation, or promise, they Return back again to God: for there is no friendship maintained without rendering:
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when God hath entred into Covenant with us;
when God hath entered into Covenant with us;
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then there is a kinde of friendship knit up betwixt him and us (he becomming our friend) We must not therefore be like graves to swallow up all and returne nothing;
then there is a kind of friendship knit up betwixt him and us (he becoming our friend) We must not Therefore be like graves to swallow up all and return nothing;
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for then the inter-course betwixt God and us is cut off.
for then the intercourse betwixt God and us is Cut off.
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Therefore the same Spirit which teaches them to pray, and to Take to them words; teacheth them likewise to take unto them words of Praise, that there may bee a Rendring, according to Receiving; without which we are worse then the poorest creature that is, which rendreth according to its receit.
Therefore the same Spirit which Teaches them to pray, and to Take to them words; Teaches them likewise to take unto them words of Praise, that there may be a Rendering, according to Receiving; without which we Are Worse then the Poorest creature that is, which rendereth according to its receipt.
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The Earth (when it is plowed and sowed) it yeelds us fruit. Trees being set, yeeld increase:
The Earth (when it is plowed and sowed) it yields us fruit. Trees being Set, yield increase:
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Beasts being fed, render in their kind:
Beasts being fed, render in their kind:
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yea the fiercest untamed Beasts, (as we reade of the Lyon) have been thankfull in their kinde;
yea the Fiercest untamed Beasts, (as we read of the lion) have been thankful in their kind;
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The Heavens (saith the Psalmist) declare the glory of God and the firmament shewes forth his Praise.
The Heavens (Says the Psalmist) declare the glory of God and the firmament shows forth his Praise.
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So there must be a Returne, if we be not worse then beasts.
So there must be a Return, if we be not Worse then beasts.
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Therefore the Church here promiseth a Returne by the same Spirit which stirred her up to pray.
Therefore the Church Here promises a Return by the same Spirit which stirred her up to pray.
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So will wee render the Calves of our lips. Now this promise which the Church makes here of praise is a kinde of vow:So will we render the Calves of our lips. Now this promise which the Church makes Here of praise is a kind of Voelli:
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So will we render, &c. To binde ones selfe is a kinde of vow. The Church therefore bindes her selfe that she may binde God;So will we render, etc. To bind ones self is a kind of Voelli. The Church Therefore binds her self that she may bind God;
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for binding her selfe by vow to Thankfullnesse, she thereby bindes God, who is mooved with nothing wee can doe so much as with setting forth of his Praise, which was his end in all the Creation, the setting forth of his glory.
for binding her self by Voelli to Thankfulness, she thereby binds God, who is moved with nothing we can do so much as with setting forth of his Praise, which was his end in all the Creation, the setting forth of his glory.
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The end of the new Creature, is the end of all things both in nature and grace;
The end of the new Creature, is the end of all things both in nature and grace;
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the end whereof is Gods glory from whence all things come, and wherein all things end:
the end whereof is God's glory from whence all things come, and wherein all things end:
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as we say of a circle, all things begin and ends in it. All other things are for man, and man for Gods glory;
as we say of a circle, all things begin and ends in it. All other things Are for man, and man for God's glory;
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when the soule can say, Lord, this shall be for thy honour to set forth thy praise, it bindes God.
when the soul can say, Lord, this shall be for thy honour to Set forth thy praise, it binds God.
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Hence that they might moove God to yeeld to their prayers, they bind themselves by a kinde of vow;
Hence that they might move God to yield to their Prayers, they bind themselves by a kind of Voelli;
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Doe thus, O Lord, and thou shalt not loose by it, thou shalt have praise, So will wee render thee the Calves of our lips.
Do thus, Oh Lord, and thou shalt not lose by it, thou shalt have praise, So will we render thee the Calves of our lips.
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So, Promises and vowes of praise are alleadged as an argument to prevaile with God, for the obtaining of that the Church begs for;
So, Promises and vows of praise Are alleged as an argument to prevail with God, for the obtaining of that the Church begs for;
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So will wee render, &c. Not to enter into the common place of vowes, onely this much I say, that there is a good use of them, to vow and promise Thankefullnesse when we would obtaine blessings from God.So will we render, etc. Not to enter into the Common place of vows, only this much I say, that there is a good use of them, to Voelli and promise Thankfulness when we would obtain blessings from God.
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That which a promise is to men, that a vow is to God; and usually they goe together in Scripture, as Psal. 132.2. It is said of David, That hee vowed unto God; and sware unto the mighty God of Iaakob.
That which a promise is to men, that a Voelli is to God; and usually they go together in Scripture, as Psalm 132.2. It is said of David, That he vowed unto God; and sware unto the mighty God of Jacob.
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So wee have all in Baptisme vowed a vow, so that it is good to renew our vowes often, especially that of new obedience;
So we have all in Baptism vowed a Voelli, so that it is good to renew our vows often, especially that of new Obedience;
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and in this particular, to vow unto him, that wee will praise him, and strive that his glory be no looser by us.
and in this particular, to Voelli unto him, that we will praise him, and strive that his glory be no looser by us.
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It is good thus to vow, if it were but to excite, and quicken our dullnesse and forgetfullnesse of our generall vow; It is good thus to Voelli, if it were but to excite, and quicken our dullness and forgetfullnesse of our general Voelli;
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to put us in minde of our duty, the more to oblige us to God and refresh our memories.
to put us in mind of our duty, the more to oblige us to God and refresh our memories.
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This bond, that having promised, now I must do it, provokes the soule to it, as it helpes the memory, so it quickens the affections.
This bound, that having promised, now I must do it, provokes the soul to it, as it helps the memory, so it quickens the affections.
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Besides, as by nature, wee are forgetfull, so we are inconstant, in which respect, it is a tie to our inconstant and unsteady nature,
Beside, as by nature, we Are forgetful, so we Are inconstant, in which respect, it is a tie to our inconstant and unsteady nature,
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for there are none who have the Spirit of God at all with any tendernesse of heart, but will thus thinke;
for there Are none who have the Spirit of God At all with any tenderness of heart, but will thus think;
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I have vowed to God, if it be a heinous thing to break with men, what is it wittingly and willingly to break with the great God? a vow is a kinde of oath;
I have vowed to God, if it be a heinous thing to break with men, what is it wittingly and willingly to break with the great God? a Voelli is a kind of oath;
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this is the sacrifice of fooles, to come to God, and yet neither to make good our vowes, nor indeavour to doe it.
this is the sacrifice of Fools, to come to God, and yet neither to make good our vows, nor endeavour to do it.
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Let us consider therefore, what we have done in this case.
Let us Consider Therefore, what we have done in this case.
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By permission of authority there was a Fast lately when wee all renewed our vowes (wee mocked God else) received the Communion.
By permission of Authority there was a Fast lately when we all renewed our vows (we mocked God Else) received the Communion.
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Will God be mocked thinke you? No, but howsoever man may forget, God will not,
Will God be mocked think you? No, but howsoever man may forget, God will not,
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but will come upon us, for non-paiment of our vowes and Covenants. Lay we it to heart therefore what Covenants wee have made with God of late.
but will come upon us, for nonpayment of our vows and Covenants. Lay we it to heart Therefore what Covenants we have made with God of late.
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And then, for the time to come, be not discouraged if you have beene faulty in it.
And then, for the time to come, be not discouraged if you have been faulty in it.
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There is a generall vow, wherein though we have failed (if wee bee his children and break not with God in the maine, cleaving to him in purpose of heart, occasionally renewing our purposes and Covenants) yet let not Satan discourage us for our unfaithfullnesse therein;
There is a general Voelli, wherein though we have failed (if we be his children and break not with God in the main, cleaving to him in purpose of heart, occasionally renewing our Purposes and Covenants) yet let not Satan discourage us for our unfaithfulness therein;
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but bee ashamed of it, watch more;
but be ashamed of it, watch more;
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looke better to it for the time to come, and make use of the gratious Covenant;
look better to it for the time to come, and make use of the gracious Covenant;
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and upon recoverie, say with the Church. So will we render the Calves of our lips.
and upon recovery, say with the Church. So will we render the Calves of our lips.
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It was the custome under the Jewish pollicie (you know) to offer sacrifices of all sorts.
It was the custom under the Jewish policy (you know) to offer Sacrifices of all sorts.
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But the Spirit of God speakes here of the Church of the Jewes under the New Testament, especially what they should be after their Conversion, having reference to the Jewes in Christs time,
But the Spirit of God speaks Here of the Church of the Jews under the New Testament, especially what they should be After their Conversion, having Referente to the Jews in Christ time,
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and to the beleeving Jewes in all times, implying this much, howsoever not Legall sacrifices, of Calves, Bullocks, Sheepe and Lambes, yet the Calves of the lips, which God likes better are acceptable to him.
and to the believing Jews in all times, implying this much, howsoever not Legal Sacrifices, of Calves, Bullocks, Sheep and Lambs, yet the Calves of the lips, which God likes better Are acceptable to him.
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And it likewise implies some humiliation of the Church.
And it likewise Implies Some humiliation of the Church.
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Lord, whatsoever else wee could offer unto thee it is thine owne, though it were the beasts upon a thousand mountaines;
Lord, whatsoever Else we could offer unto thee it is thine own, though it were the beasts upon a thousand Mountains;
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but this (by thy grace) we can doe, to Praise thee. For God must open and circumcise our lips and hearts, but this (by thy grace) we can do, to Praise thee. For God must open and circumcise our lips and hearts,
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before wee can offer him the Calves of our lips.
before we can offer him the Calves of our lips.
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Thus much the poorest creature in the world may say to God, Lord, I will render thee the Calves of my lips, other things I have not, this I have by thy gratious Spirit, a heart somewhat touched by the sense of thy favour:
Thus much the Poorest creature in the world may say to God, Lord, I will render thee the Calves of my lips, other things I have not, this I have by thy gracious Spirit, a heart somewhat touched by the sense of thy favour:
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therefore, I will render thee the Calves of my lips, that is, Praise; as the Apostle hath it, Heb. 13.15. By him therefore let us offer the Sacrifice of praise to God continually;
Therefore, I will render thee the Calves of my lips, that is, Praise; as the Apostle hath it, Hebrew 13.15. By him Therefore let us offer the Sacrifice of praise to God continually;
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that is, the fruit of our lips, giving thankes to his Name.
that is, the fruit of our lips, giving thanks to his Name.
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[ So will wee render thee the Calves of our lips ] Whence the point is,[ So will we render thee the Calves of our lips ] Whence the point is,
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That Gods children at all times have their Sacrifices. That God's children At all times have their Sacrifices.
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There is indeed one kinde of Sacrificing determined, and finished by the comming of Christ, who was the last Sacrifice of propitiation for our sinnes.
There is indeed one kind of Sacrificing determined, and finished by the coming of christ, who was the last Sacrifice of propitiation for our Sins.
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The more to blame those, who yet maintaine a daily Sacrifice, not of laud and praise,
The more to blame those, who yet maintain a daily Sacrifice, not of laud and praise,
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but of cozening and deluding the world in saying masse for the sinnes of the quick and the dead, all such Sacrifices being finished and closed up in him (our blessed Saviour) who, by one Sacrifice (as the Apostle speakes) hath perfected them that are sanctified: and that;
but of cozening and deluding the world in saying mass for the Sins of the quick and the dead, all such Sacrifices being finished and closed up in him (our blessed Saviour) who, by one Sacrifice (as the Apostle speaks) hath perfected them that Are sanctified: and that;
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By one Sacrifice when he offered up himselfe; By one Sacrifice when he offered up himself;
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when all the the Jewish Sacrifices ended, since which all ours, are but a commemoration of Christs last Sacrifice (as the Fathers say) The Lords Supper with the rest: when all the the Jewish Sacrifices ended, since which all ours, Are but a commemoration of Christ last Sacrifice (as the Father's say) The lords Supper with the rest:
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Which remaine still, and the Sacrifice of praise, with a few others I desire to name.
Which remain still, and the Sacrifice of praise, with a few Others I desire to name.
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First, The Sacrifice of a broken heart, whereof David speakes, Psal. 51.17. which Sacrifice of a wounded broken heart (by the knife of Repentance) pleaseth God wondrously well.
First, The Sacrifice of a broken heart, whereof David speaks, Psalm 51.17. which Sacrifice of a wounded broken heart (by the knife of Repentance) Pleases God wondrously well.
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And then, A broken heart that offers Christ to God every day, who though hee were offered once for all:
And then, A broken heart that offers christ to God every day, who though he were offered once for all:
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yet our beleeving in him, and daily presenting his Attonement made for us, is a new offering of him.
yet our believing in him, and daily presenting his Atonement made for us, is a new offering of him.
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Christ is Crucified and Sacrificed for thee as oft as thou beleevest in Christ Crucified.
christ is crucified and Sacrificed for thee as oft as thou Believest in christ crucified.
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Now upon all occasions wee manifest our Beleefe in Christ, to wash and bathe our selves in his blood, who justifieth the ungodly,
Now upon all occasions we manifest our Belief in christ, to wash and bathe our selves in his blood, who Justifieth the ungodly,
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so that upon a fresh sight of sinne with contrition for it, hee continually justifieth us.
so that upon a fresh sighed of sin with contrition for it, he continually Justifieth us.
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Thus when we Beleeve we offer him to God daily, a broken heart first, and then Christ with a broken heart.
Thus when we Believe we offer him to God daily, a broken heart First, and then christ with a broken heart.
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And then when wee beleeve in Christ, wee offer and sacrifice our selves to God, in which respect we must (as it were) be killed ere we be offered; And then when we believe in christ, we offer and sacrifice our selves to God, in which respect we must (as it were) be killed ere we be offered;
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for wee may not offer our selves as we are in our lusts, but as mortified and killed by Repentance.
for we may not offer our selves as we Are in our Lustiest, but as mortified and killed by Repentance.
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Then we offer our selves to God as a reasonable and living sacrifice, when wee offer our selves wholy unto him, wit, understanding, judgement, affections and indeavour,
Then we offer our selves to God as a reasonable and living sacrifice, when we offer our selves wholly unto him, wit, understanding, judgement, affections and endeavour,
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as Paul saith of the Macedonians, they gave themselves to God first, and then their goods.
as Paul Says of the Macedonians, they gave themselves to God First, and then their goods.
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In summe, it is that Sacrifice Paul speakes of, Rom. 12.1.
In sum, it is that Sacrifice Paul speaks of, Rom. 12.1.
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To present our bodies a living Sacrifice, holy, acceptable unto God, &c. for a Christian who beleeveth in the Lord Jesus, is not his owne,To present our bodies a living Sacrifice, holy, acceptable unto God, etc. for a Christian who Believeth in the Lord jesus, is not his own,
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but sacrificeth himselfe to him that was Sacrificed for him.
but Sacrificeth himself to him that was Sacrificed for him.
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As Christ is given to us, so he that beleeves in Christ gives himselfe backe againe to Christ.
As christ is given to us, so he that believes in christ gives himself back again to christ.
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Hereby a man may know if he be a true Christian, and that Christ is his;
Hereby a man may know if he be a true Christian, and that christ is his;
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if he yeelds up himselfe to God;
if he yields up himself to God;
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for, Christ died and rose againe (saith the Apostle) that hee might be Lord both of quick and dead.
for, christ died and rose again (Says the Apostle) that he might be Lord both of quick and dead.
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Therefore (saith he) whether we live or die, we are not our owne, what wee doe or suffer in the world, in all we are Sacrificed, so saith a sanctified soule;
Therefore (Says he) whither we live or die, we Are not our own, what we do or suffer in the world, in all we Are Sacrificed, so Says a sanctified soul;
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my wit, my will, my life, my good, my affections are thine, of thee I received them;
my wit, my will, my life, my good, my affections Are thine, of thee I received them;
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and I resigne all to thee as a Sacrifice.
and I resign all to thee as a Sacrifice.
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Thus the Martyrs to seale the Truth (as a Sacrifice) yeelded up their blood.
Thus the Martyrs to seal the Truth (as a Sacrifice) yielded up their blood.
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He that hath not obtained of himselfe so much, as to yeeld himselfe to God, he knowes not what the Gospell meanes;
He that hath not obtained of himself so much, as to yield himself to God, he knows not what the Gospel means;
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for Christian Religion is not onely to beleeve in Christ for forgivenesse of sinne, but the same faith which takes this great benefit, renders backe our selves in liew of Thankefullnesse.
for Christian Religion is not only to believe in christ for forgiveness of sin, but the same faith which Takes this great benefit, renders back our selves in lieu of Thankfulness.
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So that, whatsoever we have (after we Beleeve) we give all back againe.
So that, whatsoever we have (After we Believe) we give all back again.
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Lord, I have my life, my will, my wit and all from thee, and to thee I returne all backe againe:
Lord, I have my life, my will, my wit and all from thee, and to thee I return all back again:
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for when I gave my selfe to beleeve in thy deare Sonne, I yeelded my selfe and all I have to thee:
for when I gave my self to believe in thy deer Son, I yielded my self and all I have to thee:
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and now having nothing but by thy gift; if thou wilt have all, I will returne all unto thee againe;
and now having nothing but by thy gift; if thou wilt have all, I will return all unto thee again;
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if thou wilt have my life, my goods, my liberty thou shalt have them.
if thou wilt have my life, my goods, my liberty thou shalt have them.
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This is the state of a Christian who hath denied himselfe, for wee cannot beleeve as we should, unlesse wee denie our selves.
This is the state of a Christian who hath denied himself, for we cannot believe as we should, unless we deny our selves.
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Christianity is not altogether in beleeving this and that, but the faith which mooves mee to beleeve Forgivenesse of sinnes, carries us also unto God, to yeeld all backe againe to him.
Christianity is not altogether in believing this and that, but the faith which moves me to believe Forgiveness of Sins, carries us also unto God, to yield all back again to him.
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More especially, among the Sacrifices of the New Testament, are Almes, as Heb. 13.16. To doe good, and to communicate forget not, for with such Sacrifices God is well pleased.
More especially, among the Sacrifices of the New Testament, Are Alms, as Hebrew 13.16. To doe good, and to communicate forget not, for with such Sacrifices God is well pleased.
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And (among the rest) The Sacrifice of Praise, which is in the same Chapter ver. 15. first, hee saith, by him (that is, by Christ) let us offer the sacrifice of praise to God continually, that is, The fruit of our lips, which is but an exposition of this place, which because it is especially here intended; And (among the rest) The Sacrifice of Praise, which is in the same Chapter for. 15. First, he Says, by him (that is, by christ) let us offer the sacrifice of praise to God continually, that is, The fruit of our lips, which is but an exposition of this place, which Because it is especially Here intended;
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I will a little inlarge my selfe in. The Calves of our lips, implies two things: Not onely Thankefullnesse to God;
I will a little enlarge my self in. The Calves of our lips, Implies two things: Not only Thankfulness to God;
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But glorifying of God in setting out his praise;But glorifying of God in setting out his praise;
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otherwise to thanke God for his goodnesse to us, or for what wee hope to receive, without glorifying of him, is nothing at all worth.
otherwise to thank God for his Goodness to us, or for what we hope to receive, without glorifying of him, is nothing At all worth.
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For in glorifying there are two things.
For in glorifying there Are two things.
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1. A supposition of Excellencie, for that cannot be glorified which hath no excellencie in it;
1. A supposition of Excellency, for that cannot be glorified which hath no excellency in it;
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glory in sublimity, hath alway excellencie attending it. And 2. The manifestation of this glory.
glory in sublimity, hath always excellency attending it. And 2. The manifestation of this glory.
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Now when all the excellencies of God as they are, are discovered and set out, his Wisedome, Mercy, Power, Goodnesse, All-sufficiencie, &c. then wee glorifie him.
Now when all the excellencies of God as they Are, Are discovered and Set out, his Wisdom, Mercy, Power, goodness, All-sufficiency, etc. then we Glorify him.
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To praise God for his favours to us, and accordingly to glorifie him, is The Calves of our lips, but especially to praise him. Whence the point is,
To praise God for his favours to us, and accordingly to Glorify him, is The Calves of our lips, but especially to praise him. Whence the point is,
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That the yeelding of praise to God, is a wondrous acceptable Sacrifice. That the yielding of praise to God, is a wondrous acceptable Sacrifice.
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Which is insteed of all the Sacrifices of the Old Testament, then which, the greatest can doe no more;
Which is instead of all the Sacrifices of the Old Testament, then which, the greatest can do no more;
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nor the least, lesse, for it is the sacrifice and fruit of the lips. But to open it, it is not meerely the sacrifice of our lips;
nor the least, less, for it is the sacrifice and fruit of the lips. But to open it, it is not merely the sacrifice of our lips;
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for the praise wee yeeld to God it must be begotten in the heart.
for the praise we yield to God it must be begotten in the heart.
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Hereupon the word (NONLATINALPHABET) speech, signifieth both Reason and Speech, there being one word in the learned language for both.
Hereupon the word () speech, signifies both Reason and Speech, there being one word in the learned language for both.
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Because, speech is nothing but that streame which issues from the spring of reason and understanding;
Because, speech is nothing but that stream which issues from the spring of reason and understanding;
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therefore, in Thankesgiving there must not be a lip-labour onely;
Therefore, in Thanksgiving there must not be a lip-labour only;
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but a Thankesgiving from the lips, first begotten in the heart, comming from the inward man, as Psal. 103.1. The Prophet saith, Blesse the Lord, O my soule, and all that is within mee, blesse his holy Name;
but a Thanksgiving from the lips, First begotten in the heart, coming from the inward man, as Psalm 103.1. The Prophet Says, Bless the Lord, Oh my soul, and all that is within me, bless his holy Name;
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Praise must come from a sound judgement of the worth of the thing we praise God for.
Praise must come from a found judgement of the worth of the thing we praise God for.
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It must come from an affection which desires that God may have the glory, by the powers of the whole inward man, which is a hard matter to rouze up our selves to praise God with all the powers of our soule, all that is within me, praise his holy Name.
It must come from an affection which Desires that God may have the glory, by the Powers of the Whole inward man, which is a hard matter to rouse up our selves to praise God with all the Powers of our soul, all that is within me, praise his holy Name.
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There goeth Judgement, Resolution of the will, strength of affections, and all with it. And then againe, besides this, The Calves of our lips, carries us to worke.
There Goes Judgement, Resolution of the will, strength of affections, and all with it. And then again, beside this, The Calves of our lips, carries us to work.
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The orall Thankesgiving must bee justified by our works and deeds;
The oral Thanksgiving must be justified by our works and Deeds;
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or else, our actions will give our tongue the lie, that wee praise him with the one,
or Else, our actions will give our tongue the lie, that we praise him with the one,
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but denie him in the other.
but deny him in the other.
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This is a Sollocisme, as if one should looke to the earth and cry O ye heavens? so when we say, God bee praised,
This is a Sollocisme, as if one should look to the earth and cry Oh you heavens? so when we say, God be praised,
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when yet our life speakes the contrary, it is a dishonouring of God.
when yet our life speaks the contrary, it is a Dishonoring of God.
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So the praise of our lips must be made good and justified by our life, actions, and conversation:
So the praise of our lips must be made good and justified by our life, actions, and Conversation:
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this wee must suppose for the full understanding of the words.
this we must suppose for the full understanding of the words.
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Wee will render (from our hearts) the Calves of our lips, which we must make good in our lives and conversations, ever to set forth thy praise in our whole life.we will render (from our hearts) the Calves of our lips, which we must make good in our lives and conversations, ever to Set forth thy praise in our Whole life.
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But why doth the Prophet especially mention lips; The Calves of our lips, which are our words. 1. Partly, because Christ who is the Word, delights in our words. But why does the Prophet especially mention lips; The Calves of our lips, which Are our words. 1. Partly, Because christ who is the Word, delights in our words.
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2. Because our Tongue is our glory, and that whereby we glorifie God. 3. And especially, because our Tongue is that which excites others
2. Because our Tongue is our glory, and that whereby we Glorify God. 3. And especially, Because our Tongue is that which excites Others
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Being a trumpet of praise, ordained of God for this purpose. Therefore, The Calves of our lips.
Being a trumpet of praise, ordained of God for this purpose. Therefore, The Calves of our lips.
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Partly, because it stirres up our selves and others; and partly, because God delights in words especially of his owne dictating.
Partly, Because it stirs up our selves and Others; and partly, Because God delights in words especially of his own dictating.
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To come then to speake more fully of Praise and Thankesgiving, let us consider, what a sweet, excellent and prevailing duty this is;
To come then to speak more Fully of Praise and Thanksgiving, let us Consider, what a sweet, excellent and prevailing duty this is;
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which the Church (to bind God) promiseth unto him, The Calves of our lips.
which the Church (to bind God) promises unto him, The Calves of our lips.
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I will not bee long in the point, but onely come to some helpes how we may come to doe it.
I will not be long in the point, but only come to Some helps how we may come to do it.
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First, this Praising of God must be from an humble broken heart, the humble soule that sees it selfe not worthy of any favour,
First, this Praising of God must be from an humble broken heart, the humble soul that sees it self not worthy of any favour,
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and confesseth sinne before God, is alway a thankfull soule. Take away our iniquity, and then doe good to us, we are empty our selves;
and Confesses sin before God, is always a thankful soul. Take away our iniquity, and then do good to us, we Are empty our selves;
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Then will we render thee the Calves of our lips. What made David so thankefull a man? He was an humble man;
Then will we render thee the Calves of our lips. What made David so thankful a man? He was an humble man;
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and so Iaakob; what abased him so in his owne eyes? his humility; Lord I am lesse then the least of thy mercies.
and so Jacob; what abased him so in his own eyes? his humility; Lord I am less then the least of thy Mercies.
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He that thinkes himselfe unworthie of any thing, will be thankfull for everything, and he who thinkes himselfe unworthy of any blessing, will be contented with the least.
He that thinks himself unworthy of any thing, will be thankful for everything, and he who thinks himself unworthy of any blessing, will be contented with the least.
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Therefore, let us worke our hearts to humility, in consideration of our sinnefullnesse, vilenesse, and unworthinesse, which will make us thankfull, especially of the best blessings,
Therefore, let us work our hearts to humility, in consideration of our sinnefullnesse, vileness, and unworthiness, which will make us thankful, especially of the best blessings,
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when we consider their greatnesse, and our unworthinesse of them. A proud man can never be thankfull.
when we Consider their greatness, and our unworthiness of them. A proud man can never be thankful.
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Therfore that Religion which teacheth pride, cannot bee a thankfull Religion, Popery is compounded of spirituall pride.
Therefore that Religion which Teaches pride, cannot be a thankful Religion, Popery is compounded of spiritual pride.
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Merit of Congruity before Conversion, Merit of Condignity and desert of heaven after, Free-will and the like, to puffe up nature, what a Religion is this? must we light a candle before the divell? is not nature proud enough,Merit of Congruity before Conversion, Merit of Condignity and desert of heaven After, Freewill and the like, to puff up nature, what a Religion is this? must we Light a candle before the Devil? is not nature proud enough,
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but we must light a candle to it? to be spiritually proud is worst of all.
but we must Light a candle to it? to be spiritually proud is worst of all.
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And with our owne unworthinesse, add this, a consideration of the greatnesse of the thing we blesse God for:
And with our own unworthiness, add this, a consideration of the greatness of the thing we bless God for:
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setting as high a price upon it as wee can, by considering what and how miserable we were without it.
setting as high a price upon it as we can, by considering what and how miserable we were without it.
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He will blesse God joyfully for pardon of sin who sees how miserable he were without it, in misery next to divels, ready to drop into hell every moment:
He will bless God joyfully for pardon of since who sees how miserable he were without it, in misery next to Devils, ready to drop into hell every moment:
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and the more excellent we are, so much the more accursed without the forgivenesse of sinnes.
and the more excellent we Are, so much the more accursed without the forgiveness of Sins.
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For the soule by reason of the largenesse thereof, is so much the more capable and comprehensible of misery,
For the soul by reason of the largeness thereof, is so much the more capable and comprehensible of misery,
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as the divels are more capable then wee, therefore are most accursed.
as the Devils Are more capable then we, Therefore Are most accursed.
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O this will make us blesse God for the pardon of sinne, and likewise, let us set a price upon all Gods blessings, considering what we were without our senses, speech, meate, drinke, rest, &c. O beloved, we forget to praise God sufficiently for our senses.
O this will make us bless God for the pardon of sin, and likewise, let us Set a price upon all God's blessings, considering what we were without our Senses, speech, meat, drink, rest, etc. O Beloved, we forget to praise God sufficiently for our Senses.
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This little sparke of Reason in us, is an excellent thing;
This little spark of Reason in us, is an excellent thing;
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grace is founded upon it, if we were without Reason, what were we? If we wanted sight, hearing, speech, rest,
grace is founded upon it, if we were without Reason, what were we? If we wanted sighed, hearing, speech, rest,
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and other daily blessings, how uncomfortable were our lives? This consideration will add and set a price to their worth,
and other daily blessings, how uncomfortable were our lives? This consideration will add and Set a price to their worth,
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and make us thankfull to consider our misery without them.
and make us thankful to Consider our misery without them.
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But (such is our corruption) that favours are more knowne by the want then by the enjoying of them,
But (such is our corruption) that favours Are more known by the want then by the enjoying of them,
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when too late we (many times) finde, how dark and uncomfortable we are without them, then smarting the more soundly;
when too late we (many times) find, how dark and uncomfortable we Are without them, then smarting the more soundly;
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because in time we did not sufficiently prize, and were thankfull for them.
Because in time we did not sufficiently prize, and were thankful for them.
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And then, labour to get further and further assurance, that wee are Gods children, beloved of him:
And then, labour to get further and further assurance, that we Are God's children, Beloved of him:
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this will make us thankefull, both for what we have and hope for. It lets out the life blood of Thankefullnesse to teach doubting, or falling from grace. this will make us thankful, both for what we have and hope for. It lets out the life blood of Thankfulness to teach doubting, or falling from grace.
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What is the end I beseech you why the glory to come is revealed before the time? that we shall be sonnes and daughters; Kings and Queenes; heires and co-heires with Christ;
What is the end I beseech you why the glory to come is revealed before the time? that we shall be Sons and daughters; Kings and Queens; Heirs and coheirs with christ;
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and all that he hath is ours? Is not this knowledge revealed before hand, that our praise and thankesgiving should before hand be sutable to this Revelation? being set with Christ in heavenly places already.
and all that he hath is ours? Is not this knowledge revealed before hand, that our praise and thanksgiving should before hand be suitable to this Revelation? being Set with christ in heavenly places already.
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Whence comes those strong phrases, we are raised with Christ; sit with him in heavenly Places:
Whence comes those strong phrases, we Are raised with christ; fit with him in heavenly Places:
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are translated from death to life: Tronsformed into his image: Are translated from death to life: Tronsformed into his image:
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Partakers of the divine nature, &c. If any thing that can come betwixt our beleeving and our fitting there could disappoint us thereof, Partakers of the divine nature, etc. If any thing that can come betwixt our believing and our fitting there could disappoint us thereof,
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or unsettle us, it may as well put Christ out of Heaven, for we sit with him.
or unsettle us, it may as well put christ out of Heaven, for we fit with him.
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If we yeeld to the uncomfortable Popish Doctrine of doubting, we cannot be heartily thankfull for blessings; If we yield to the uncomfortable Popish Doctrine of doubting, we cannot be heartily thankful for blessings;
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for still there will rise in the soule surmises, I know not whether God favour me or not, it may bee I am onely fatted for the day of slaughter.
for still there will rise in the soul surmises, I know not whither God favour me or not, it may be I am only fatted for the day of slaughter.
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God gives mee outward things to damne me, and make me the more inexcusable;
God gives me outward things to damn me, and make me the more inexcusable;
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what a cooler of praise is this, to be ever doubting and to have no assurance of Gods favour? But when upon good evidence (which cannot deceive) wee have somewhat wrought in us distinct from the greater number of worldlings, Gods stampe set upon us, having evidences of the state of grace, by conformity to Christ,
what a cooler of praise is this, to be ever doubting and to have no assurance of God's favour? But when upon good evidence (which cannot deceive) we have somewhat wrought in us distinct from the greater number of worldlings, God's stamp Set upon us, having evidences of the state of grace, by conformity to christ,
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and walking humbly by the Rule of the Word in all Gods waies. Then we may heartily be thankfull, yea and we shall breake forth in Thankesgiving:
and walking humbly by the Rule of the Word in all God's ways. Then we may heartily be thankful, yea and we shall break forth in Thanksgiving:
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this being an estate of Peace, and joy unspeakeable and glorious, wherein we take every thing as an evidence of Gods love.
this being an estate of Peace, and joy unspeakable and glorious, wherein we take every thing as an evidence of God's love.
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Thus, the assurance of our being in the state of grace, makes us thankfull for every thing: Thus, the assurance of our being in the state of grace, makes us thankful for every thing:
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so by the contrary, being not in some measure assured of Gods love in Christ, wee cannot bee Thankfull for everything.
so by the contrary, being not in Some measure assured of God's love in christ, we cannot be Thankful for everything.
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For it will alwaies come in our minde, I know not how I have these things,
For it will always come in our mind, I know not how I have these things,
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and what account I shall give for them.
and what account I shall give for them.
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Therefore, even for the honour of God, and that we may praise him the more cheerefully, let us labour to have further and further evidences of the state of grace, to make us thankfull both for things present and to come, seeing faith takes to trust things to come,
Therefore, even for the honour of God, and that we may praise him the more cheerfully, let us labour to have further and further evidences of the state of grace, to make us thankful both for things present and to come, seeing faith Takes to trust things to come,
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as if it had them in possession: Whereby we are assured of this; that wee shall come to heaven, as sure as if we were there already.
as if it had them in possession: Whereby we Are assured of this; that we shall come to heaven, as sure as if we were there already.
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This makes us praise God before hand for all favours: as blessed Peter begins his Epistle.
This makes us praise God before hand for all favours: as blessed Peter begins his Epistle.
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Blessed bee the God and Father of our Lord Iesus Christ; Blessed be the God and Father of our Lord Iesus christ;
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which according to his abundant mercy, hath begotten us againe unto a lively hope, by the Resurrection of Iesus Christ from the dead, to an inheritance incorruptible and undefiled, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Iesus christ from the dead, to an inheritance incorruptible and undefiled,
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and that fadeth not away, reserved in heaven for you, &c. As soone as we are new borne, wee are begotten to a Kingdome, and an Inheritance:and that fades not away, reserved in heaven for you, etc. As soon as we Are new born, we Are begotten to a Kingdom, and an Inheritance:
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therefore assurance that we are Gods children, will make us thankfull for grace present and that to come,
Therefore assurance that we Are God's children, will make us thankful for grace present and that to come,
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as if we were in Heaven already;
as if we were in Heaven already;
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we begin then the imployment of Heaven in thankesgiving here to praise God before hand with Cherubines and Angels. Let us then be stirred up, to give God his due before hand, to begin Heaven upon Earth;
we begin then the employment of Heaven in thanksgiving Here to praise God before hand with Cherubim and Angels. Let us then be stirred up, to give God his due before hand, to begin Heaven upon Earth;
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for wee are so much in heaven already as we abound and are conversant in thanksgiving upon earth.
for we Are so much in heaven already as we abound and Are conversant in thanksgiving upon earth.
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The end of the second Sermon.
The end of the second Sermon.
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THE THIRD SERMON. HOS. 14.2, 3. — So will we render the Calves of our lips.
THE THIRD SERMON. HOS. 14.2, 3. — So will we render the Calves of our lips.
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Ashur shall not save us, we will not ride upon horses, neither will we say any more to the works of our hands, ye are our gods,
Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the works of our hands, you Are our God's,
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for in thee the Fatherlesse findeth mercy.
for in thee the Fatherless finds mercy.
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THE words (as wee heard heretofore) containe a most sweet and excellent forme of Returning unto God,
THE words (as we herd heretofore) contain a most sweet and excellent Form of Returning unto God,
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for miserable lost and forlorne sinners, wherein, so farre God discovers his willingnesse to have his people returne unto him, that he dictates unto them a forme of prayer, Take with you words and turne to the Lord, say unto him Take away iniquity.
for miserable lost and forlorn Sinners, wherein, so Far God discovers his willingness to have his people return unto him, that he dictates unto them a Form of prayer, Take with you words and turn to the Lord, say unto him Take away iniquity.
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Wherein wee see how detestation of sin must be as generall as the desire of pardon:
Wherein we see how detestation of since must be as general as the desire of pardon:
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and that none heartily pray to God to Take away all iniquity, who have not grace truly to hate all iniquity.
and that none heartily pray to God to Take away all iniquity, who have not grace truly to hate all iniquity.
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And doe good to us, or doe gratiously to us, for there is no good to us till sin be remooved,And do good to us, or do graciously to us, for there is no good to us till since be removed,
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though God bee goodnesse it selfe: there is no provoking or meriting cause of mercy in us;
though God be Goodness it self: there is no provoking or meriting cause of mercy in us;
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but he findes cause from his owne gratious nature and bowels of mercy, to pitie his poore people and servants.
but he finds cause from his own gracious nature and bowels of mercy, to pity his poor people and Servants.
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It is his nature to shew mercy; as the fire to burne, a spring to runne, the Sun to shine:
It is his nature to show mercy; as the fire to burn, a spring to run, the Sun to shine:
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Therefore it is easily done (as the Prophet speakes) Who is a God like unto thee.
Therefore it is Easily done (as the Prophet speaks) Who is a God like unto thee.
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Where we came to speake of the Restipulation, So will wee render the Calves of our lips: Where we Come to speak of the Restipulation, So will we render the Calves of our lips:
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where Gods favour shines there will be a reflection, love is not idle, but a working thing: it must render or die;
where God's favour shines there will be a reflection, love is not idle, but a working thing: it must render or die;
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and what doth it render? divers Sacrifices of the New Testament which I spoke of, that of a broken heart, of Christ offered to the Father to stand betwixt Gods wrath and us;
and what does it render? diverse Sacrifices of the New Testament which I spoke of, that of a broken heart, of christ offered to the Father to stand betwixt God's wrath and us;
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our selves as a living Sacrifice: Almes-deeds, and praise, which must bee with the whole inward powers of the soule.
our selves as a living Sacrifice: Almsdeeds, and praise, which must be with the Whole inward Powers of the soul.
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Praise is not comely in the mouth of a foole (saith the Wiseman) nor of a wicked man,Praise is not comely in the Mouth of a fool (Says the Wiseman) nor of a wicked man,
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as Psal. 50.16, 17. saith God to such, What hast thou to doe to take my words in thy mouth since thou hatest to bee reformed,
as Psalm 50.16, 17. Says God to such, What hast thou to do to take my words in thy Mouth since thou Hatest to be reformed,
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and hast cast my words behind the? There are a company who are ordinary swearers, and filthy speakers;and hast cast my words behind thee? There Are a company who Are ordinary swearers, and filthy Speakers;
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for them to praise God, Iames tells them, that these contrarie streames cannot flow out of a good heart; O no:
for them to praise God, James tells them, that these contrary streams cannot flow out of a good heart; Oh no:
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God requires not the praise of such fooles.
God requires not the praise of such Fools.
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I gave you also some Directions how to praise God, and to stirre up your selves to this most excellent duty, which I will not insist on now,
I gave you also Some Directions how to praise God, and to stir up your selves to this most excellent duty, which I will not insist on now,
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but add a litle unto that I then delivered, which is, That we must watch all advantages of praising God, from our dispositions.
but add a little unto that I then Delivered, which is, That we must watch all advantages of praising God, from our dispositions.
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Is any merrie, let him sing (saith Iames ) O, it is a great point of wisedome, to take advantages with the streame of our temper to praise God.Is any merry, let him sing (Says James) Oh, it is a great point of Wisdom, to take advantages with the stream of our temper to praise God.
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When he doth incourage us by his favours and blessings, and inlarge our spirits, then we are in a right temper to blesse him:
When he does encourage us by his favours and blessings, and enlarge our spirits, then we Are in a right temper to bless him:
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let us not loose the occasion.
let us not lose the occasion.
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This is one Branch of redeeming of time, to observe what state and temper of soule wee are in,
This is one Branch of redeeming of time, to observe what state and temper of soul we Are in,
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& to take advantage from thence. Is any man in heavinesse? he is fit to mourne for sin:
& to take advantage from thence. Is any man in heaviness? he is fit to mourn for since:
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let him take the opportunity of that temper.
let him take the opportunity of that temper.
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Is any disposed to cheerefullnesse; let him sacrifice that marrow, oyle, and sweetnesse of spirit to God.
Is any disposed to cheerefullnesse; let him sacrifice that marrow, oil, and sweetness of Spirit to God.
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We see the poore birds in the spring-time, when those little spirits they have are cherished with the Sun-beames,
We see the poor Birds in the springtime, when those little spirits they have Are cherished with the Sunbeam,
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how they expresse it in singing; so when God warmes us with his favours, let him have the praise of all.
how they express it in singing; so when God warms us with his favours, let him have the praise of all.
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And here, I cannot but take up a lamentation, of the horrible ingratitude of men, who are so farre from taking advantage by Gods blessings to praise him; And Here, I cannot but take up a lamentation, of the horrible ingratitude of men, who Are so Far from taking advantage by God's blessings to praise him;
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that they fight (like Rebels) against him with his owne favours.
that they fight (like Rebels) against him with his own favours.
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Those tongues which he hath given them for his glory, they abuse to pierce him with blasphemie,
Those tongues which he hath given them for his glory, they abuse to pierce him with blasphemy,
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and those other benefits of his lent them to honour him with, they turne to his dishonour,
and those other benefits of his lent them to honour him with, they turn to his dishonour,
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like children, who importunately aske for divers things, which when they have, they throw them to the dog.
like children, who importunately ask for diverse things, which when they have, they throw them to the dog.
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So, favours they will have, which when they have obtained, they give them to the divell,
So, favours they will have, which when they have obtained, they give them to the Devil,
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unto whom they sacrifice their strength and cheerefullnesse, and cannot be merrie, unlesse they be madd and sinnefull.
unto whom they sacrifice their strength and cheerefullnesse, and cannot be merry, unless they be mad and sinful.
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Are these things to be tolerated in these daies of light? How few shall wee finde who in a temper of mirth turne it the right way?
are these things to be tolerated in these days of Light? How few shall we find who in a temper of mirth turn it the right Way?
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But to add some incouragements to incite us to praise God, unto the former; I beseech you let this be one, That we honour God by it; But to add Some encouragements to incite us to praise God, unto the former; I beseech you let this be one, That we honour God by it;
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it is a well-pleasing Sacrifice to him.
it is a Well-pleasing Sacrifice to him.
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If wee would studie to please him, we cannot do it better then by praising him.
If we would study to please him, we cannot do it better then by praising him.
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And it is a gainefull trading with God: And it is a gainful trading with God:
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for in bestowing his seed, where he findes there is improovement in a good soyle, with such a sanctified disposition as to blesse him upon all occasions, that there comes not a good thought, a good motion in the minde,
for in bestowing his seed, where he finds there is improvement in a good soil, with such a sanctified disposition as to bless him upon all occasions, that there comes not a good Thought, a good motion in the mind,
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but we blesse God who hath injected such a good thought in our heart:
but we bless God who hath injected such a good Thought in our heart:
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there I say God delights to shower downe more and more blessings, making us fruitfull in every good worke to the praise of his Name.
there I say God delights to shower down more and more blessings, making us fruitful in every good work to the praise of his Name.
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Sometimes we shall have holy and gratious persons make a law, that no good or holy motion shall come into their hearts which they will not be thankfull for.
Sometime we shall have holy and gracious Persons make a law, that no good or holy motion shall come into their hearts which they will not be thankful for.
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O, when God seeth a heart so excellently disposed, how doth it inrich the soule? It is a gainefull trade.
O, when God sees a heart so excellently disposed, how does it enrich the soul? It is a gainful trade.
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As we delight to bestow our seed in soyles of great increase, which yeeld sixtie and an hundred fold, if possible:
As we delight to bestow our seed in soils of great increase, which yield sixtie and an hundred fold, if possible:
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so God delights in a disposition inclined to blesse him upon all occasions: on whom he multiplies his favours. And then, in it selfe;
so God delights in a disposition inclined to bless him upon all occasions: on whom he multiplies his favours. And then, in it self;
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it is a most noble act of Religion, it being a more base thing to be alwaies begging of God; it is a most noble act of Religion, it being a more base thing to be always begging of God;
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but it argueth a more noble, raised and elevated spirit to bee disposed to praise God.
but it argue a more noble, raised and elevated Spirit to be disposed to praise God.
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And it is an argument of lesse selfe-love and respect, being therefore more gainefull to us.
And it is an argument of less Self-love and respect, being Therefore more gainful to us.
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Yea, it is a more noble and royall disposition, fit for Spirituall Kings and Priests thus to Sacrifice.
Yea, it is a more noble and royal disposition, fit for Spiritual Kings and Priests thus to Sacrifice.
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Againe, indeed we have more cause to praise God then to pray, having many things to praise him for which wee never praied for;
Again, indeed we have more cause to praise God then to pray, having many things to praise him for which we never prayed for;
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Who ever prayed for his election, care of Parents in our infancy, their affection to us, care to breed and traine us to yeares of discretion;
Who ever prayed for his election, care of Parents in our infancy, their affection to us, care to breed and train us to Years of discretion;
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besides those many favours daily heaped upon us, above all that we are able to think or speake.
beside those many favours daily heaped upon us, above all that we Are able to think or speak.
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Therefore Praise being a more large Sacrifice then Prayer, wee ought to be abundant in it.
Therefore Praise being a more large Sacrifice then Prayer, we ought to be abundant in it.
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For those that begin not Heaven upon earth, of which this praise is a maine function, they shall never come to Heaven,
For those that begin not Heaven upon earth, of which this praise is a main function, they shall never come to Heaven,
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after they are taken from the earth; for there is no heavenly action, but it is begun upon earth:
After they Are taken from the earth; for there is no heavenly actium, but it is begun upon earth:
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especially this maine one, of joyning with Angels, Seraphims, and Cherubims in landing God? Shall they praise him on our behalfe,
especially this main one, of joining with Angels, Seraphims, and Cherubims in landing God? Shall they praise him on our behalf,
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and shall not wee for our owne? We see the Quire of Angels when Christ was borne, sang, Glory bee to God on high, on earth Peace, and good will towards men.
and shall not we for our own? We see the Choir of Angels when christ was born, sang, Glory be to God on high, on earth Peace, and good will towards men.
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What was this for? Because Christ the Saviour of the world was borne, whereby they shew, that we have more benefit by it then they.
What was this for? Because christ the Saviour of the world was born, whereby they show, that we have more benefit by it then they.
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Therefore if we would ever joyne with them in Heaven, let us joyne with them upon Earth,
Therefore if we would ever join with them in Heaven, let us join with them upon Earth,
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for this is one of the great priviledges mentioned by the Author to the Hebrewes, unto which we be come too, Communion with the spirits of just men made perfect, and to the company of innumerable Angels:
for this is one of the great privileges mentioned by the Author to the Hebrews, unto which we be come too, Communion with the spirits of just men made perfect, and to the company of innumerable Angels:
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we cannot better shew that we are come to that blessed estate and Society spoken of then by praising God.
we cannot better show that we Are come to that blessed estate and Society spoken of then by praising God.
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And lastly, If we be much in praising God, wee shall bee much in joy, which easeth miserie; And lastly, If we be much in praising God, we shall be much in joy, which eases misery;
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for a man can never be miserable, that can be joyfull, and a man is alway joyfull when hee is thankfull.
for a man can never be miserable, that can be joyful, and a man is always joyful when he is thankful.
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When one is joyfull and cheerefull, what misery can lie upon him? Therefore it is a wondrous helpe in misery to stirre up the heart to this spirituall Sacrifice of Thankesgiving, by all arguments, meanes and occasions.
When one is joyful and cheerful, what misery can lie upon him? Therefore it is a wondrous help in misery to stir up the heart to this spiritual Sacrifice of Thanksgiving, by all Arguments, means and occasions.
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Our hearts are Temples, and we are Priests, we should alway therfore have this light & Incense burning in our hearts,
Our hearts Are Temples, and we Are Priests, we should always Therefore have this Light & Incense burning in our hearts,
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as the fire did alway burne on the Altar in Moses time, that wee may have these spirituall Sacrifices to offer continually.
as the fire did always burn on the Altar in Moses time, that we may have these spiritual Sacrifices to offer continually.
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Where this is not, the heart of that man or woman, is like the abhomination of desolation, which (when the daily Sacrifice was taken away) was set up in the Temple. And certainely where there is not praising of God, the heart is an abhomination of desolation, having nothing in it, save monsters of base lusts and earthly affections.
Where this is not, the heart of that man or woman, is like the abomination of desolation, which (when the daily Sacrifice was taken away) was Set up in the Temple. And Certainly where there is not praising of God, the heart is an abomination of desolation, having nothing in it, save monsters of base Lustiest and earthly affections.
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But how shall wee know that God accepts these Sacrifices of Praise? How did hee witnesse the acceptation of those Sacrifices under the old Law?
But how shall we know that God accepts these Sacrifices of Praise? How did he witness the acceptation of those Sacrifices under the old Law?
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by fire from Heaven; this was ordinary with them. by fire from Heaven; this was ordinary with them.
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So if we finde our hearts warme, cheared and incouraged with joy, peace, and comfort in praising God;
So if we find our hearts warm, cheered and encouraged with joy, peace, and Comfort in praising God;
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this is as it were a witnesse by fire from Heaven that our Sacrifices are accepted.
this is as it were a witness by fire from Heaven that our Sacrifices Are accepted.
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Let this now said be effectuall, to stirre you up to this excellent and usefull duty of Thankesgiving, without multiplying of more Arguments;
Let this now said be effectual, to stir you up to this excellent and useful duty of Thanksgiving, without multiplying of more Arguments;
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save to put you in minde of this, that as we are exhorted to delight our selves in the Lord, one way (among the rest) to doe it, is, to serve him with cheerefullnesse, it is an excellent thing to make us delight in God, who loves a cheerefull giver, and Thankesgiver.
save to put you in mind of this, that as we Are exhorted to delight our selves in the Lord, one Way (among the rest) to do it, is, to serve him with cheerefullnesse, it is an excellent thing to make us delight in God, who loves a cheerful giver, and Thankesgiver.
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So will wee render the Calves of our lips. But to proceed.So will we render the Calves of our lips. But to proceed.
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After this their solemne Covenant and promise of yeelding Praise to God, that if he would forgive all their sinnes and doe good to them;
After this their solemn Covenant and promise of yielding Praise to God, that if he would forgive all their Sins and do good to them;
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then he should have the best they could doe to him againe, (Praise) Here is A Promise of new Obedience, which hath two Branches,
then he should have the best they could do to him again, (Praise) Here is A Promise of new obedience, which hath two Branches,
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1. A Renunciation of the ill courses they took before.
1. A Renunciation of the ill courses they took before.
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Ashur shall not save us, wee will not ride upon Horses, neither will wee say any more to the workes of our hands, ye are our gods. Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the works of our hands, you Are our God's.
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2. Then there is a Positive duty implied, in these words; For, in thee, the Fatherlesse findeth mercy.
2. Then there is a Positive duty implied, in these words; For, in thee, the Fatherless finds mercy.
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Whereof, the one springs from the other;
Whereof, the one springs from the other;
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Ashur shall not save us, wee will not ride upon Horses, neither will we say any more to the workes of our hands, ye are our gods. Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the works of our hands, you Are our God's.
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Whence comes all these? for in thee, the Fatherlesse findeth mercy. Thou shalt be our Rock, our Trust, our Confidence for ever:
Whence comes all these? for in thee, the Fatherless finds mercy. Thou shalt be our Rock, our Trust, our Confidence for ever:
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what will follow upon this? Ashur shall not save us any longer, we will not ride upon Horses, &c. for we have pitched and placed our confidence better;
what will follow upon this? Ashur shall not save us any longer, we will not ride upon Horses, etc. for we have pitched and placed our confidence better;
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on him, in whom, the Fatherlesse findeth mercy. Ashur shall not save us. The Confidence which this people had placed, partly in Ashur, their friends and associates;
on him, in whom, the Fatherless finds mercy. Ashur shall not save us. The Confidence which this people had placed, partly in Ashur, their Friends and associates;
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and partly in their owne strength at home; now (promising Repentance) they renounce all such confidence in Ashur, Horses, and Idols.
and partly in their own strength At home; now (promising Repentance) they renounce all such confidence in Ashur, Horses, and Idols.
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Ashur shall not save us, &c. First for this, Ashur shall not save us; Ashur shall not save us, etc. First for this, Ashur shall not save us;
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that is, the Assyrians, whom they had on the one side, and the Aegyptians on the other:
that is, the Assyrians, whom they had on the one side, and the egyptians on the other:
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it being (as we see in the Prophecies of Isay and Ieremie ) ordinary with Gods people, in any distresse to have recourse to the Assyrians, or Aegyptians; as if God had not beene sufficient to be their Rock and their shield.
it being (as we see in the Prophecies of Saiah and Ieremie) ordinary with God's people, in any distress to have recourse to the Assyrians, or egyptians; as if God had not been sufficient to be their Rock and their shield.
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Wee see how often the Lord complaines of this manner of dealing. Isay 30.2. & 31.1.
we see how often the Lord complains of this manner of dealing. Saiah 30.2. & 31.1.
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Woe unto them that goe downe into Aegypt for helpe, and stay on horses, and trust in chariots, Woe unto them that go down into Egypt for help, and stay on Horses, and trust in chariots,
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because they are many, &c. The Prophets (and so this Prophet) are very full of such complaints.Because they Are many, etc. The prophets (and so this Prophet) Are very full of such complaints.
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It being one of the cheefe arguments he presseth, their falsenesse in this, that in any feare or perill, they ran to the shelter of other Nations, especially these two, Aegypt, and Assyria, as you have it, Chap. 12.1.
It being one of the chief Arguments he Presseth, their falseness in this, that in any Fear or peril, they ran to the shelter of other nations, especially these two, Egypt, and Assyria, as you have it, Chap. 12.1.
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Ephraim feedeth on wind, and followeth after the East winde, hee daily increaseth lies and desolation, Ephraim feeds on wind, and follows After the East wind, he daily increases lies and desolation,
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and they doe make a Covenant with the Assyrians;
and they do make a Covenant with the Assyrians;
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and oile is carried into Aegypt, that is, Balme, who had this priviledge above all other nations, to abound in pretious Balmes:and oil is carried into Egypt, that is, Balm, who had this privilege above all other Nations, to abound in precious Balms:
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which balme and oile they carried for a present into Aegypt, to win their favour against the Assyrians. Sometimes they relied on the one,
which balm and oil they carried for a present into Egypt, to win their favour against the Assyrians. Sometime they relied on the one,
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and sometimes on the other, the story and causes whereof were too tedious to relate, wherefore I come to the usefull points arising hence. Ashur shall not save us.
and sometime on the other, the story and Causes whereof were too tedious to relate, Wherefore I come to the useful points arising hence. Ashur shall not save us.
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1. That man naturally is prone to put confidence in the creature.
1. That man naturally is prove to put confidence in the creature.
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2. That the creature is unsufficient and unable to yeeld us this prop to uphold our confidence.
2. That the creature is unsufficient and unable to yield us this prop to uphold our confidence.
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3. That Gods people when they are endowed with light supernaturall, to discerne and bee convinced hereof, are of that minde to say [ Ashur shall not save us. ]
3. That God's people when they Are endowed with Light supernatural, to discern and be convinced hereof, Are of that mind to say [ Ashur shall not save us. ]
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But to make way to these things, wee must first observe two things for a preparative.
But to make Way to these things, we must First observe two things for a preparative.
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First, That Reformation of life must bee joyned with Prayer and Praise. There was Prayer before, and a promise of Praise; First, That Reformation of life must be joined with Prayer and Praise. There was Prayer before, and a promise of Praise;
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but (as here) there must be joyn'd reformation of their sin. That it must be so it appeares. First for Prayer: it is said, Psal. 66.18. If I regard iniquity in my heart, the Lord will not heare my Prayer: and for Praise;
but (as Here) there must be joined Reformation of their since. That it must be so it appears. First for Prayer: it is said, Psalm 66.18. If I regard iniquity in my heart, the Lord will not hear my Prayer: and for Praise;
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The very sacrifice of the wicked (who reformes not his waies) is abominable: so that without Reformation, Prayer and Praise is to no purpose. The very sacrifice of the wicked (who reforms not his ways) is abominable: so that without Reformation, Prayer and Praise is to no purpose.
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Therefore it is brought here after a promise of Praise.
Therefore it is brought Here After a promise of Praise.
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Lord as we meane to praise thee, so wee intend a through reformation of former sinnes whereof wee were guilty.
Lord as we mean to praise thee, so we intend a through Reformation of former Sins whereof we were guilty.
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We will renounce Ashur and confidence in Horses, Idols and the like.
We will renounce Ashur and confidence in Horses, Idols and the like.
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Therefore let us when we come to God with Prayer and Praise, thinke also of reforming what is amisse.
Therefore let us when we come to God with Prayer and Praise, think also of reforming what is amiss.
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Out with Achan; if there bee any dead flie or Achan uncast out, Prayer and Praise is in vaine.
Out with achan; if there be any dead fly or achan uncast out, Prayer and Praise is in vain.
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Will you steale, lie, commit Adultery, sweare falsely, and come and stand before me (saith the Lord by the Prophet Ieremiah )? will you offer to Pray to me and Praise me living in these and these sins? No, God will abhorre both that Prayer and Praise, where there is no reformation.
Will you steal, lie, commit Adultery, swear falsely, and come and stand before me (Says the Lord by the Prophet Jeremiah)? will you offer to Pray to me and Praise me living in these and these Sins? No, God will abhor both that Prayer and Praise, where there is no Reformation.
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What hast thou to doe to take my Name in thy mouth, since thou hatest to be reformed, What hast thou to do to take my Name in thy Mouth, since thou Hatest to be reformed,
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and hast cast my words behind thee? saith God.and hast cast my words behind thee? Says God.
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Where he pleades with the Hypocrite for this audacious boldnesse in severing things conjoyned by God.
Where he pleads with the Hypocrite for this audacious boldness in severing things conjoined by God.
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Therefore as we would not have our Prayers turned backe from Heaven, which should bring a blessing upon all other things else.
Therefore as we would not have our Prayers turned back from Heaven, which should bring a blessing upon all other things Else.
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As wee would not have our sacrifices abhominable to God, labour to reforme what is amisse, amend all,
As we would not have our Sacrifices abominable to God, labour to reform what is amiss, amend all,
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or else never thinke our lip-labour will proove any thing but a lost labour, without this Reformation.
or Else never think our lip-labour will prove any thing but a lost labour, without this Reformation.
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A Second thing which I observe in generall, before I come to the particulars, is,
A Second thing which I observe in general, before I come to the particulars, is,
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That true Repentance is of the particular sinne which wee are most addicted to, and most guilty of. That true Repentance is of the particular sin which we Are most addicted to, and most guilty of.
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The particular sinne of this people (whom God so instructs here) was their confidence in Assyria, Horses and Idols. Now therefore Repenting, they repent of the particular maine sinnes they were most guilty of, which being stricken downe, all the lesser will bee easie to conquer.
The particular sin of this people (whom God so instructs Here) was their confidence in Assyria, Horses and Idols. Now Therefore Repenting, they Repent of the particular main Sins they were most guilty of, which being stricken down, all the lesser will be easy to conquer.
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As when Goliah himselfe was stricken downe, all the host of the Philistims run away.
As when Goliath himself was stricken down, all the host of the philistines run away.
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So when Goliah shall be slaine in us, the reigning ruling domineering sinne, the rest will easily be conquered.
So when Goliath shall be slain in us, the reigning ruling domineering sin, the rest will Easily be conquered.
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Therefore let us make an Use of Examination and triall of our Repentance. Therefore let us make an Use of Examination and trial of our Repentance.
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If it be sound, it drawes with it a reformation, as in generall, so especially of our particular sinnes, as those, 1 Sam. 12.8. confesse and say, Above all other things wee have sinned in this, in asking a King.
If it be found, it draws with it a Reformation, as in general, so especially of our particular Sins, as those, 1 Sam. 12.8. confess and say, Above all other things we have sinned in this, in asking a King.
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We were naught and had offended God many waies before, but herein we have beene exceeding sinnefull, in seeking another Governour, being weary of Gods gratious Governement over us.
We were nought and had offended God many ways before, but herein we have been exceeding sinful, in seeking Another Governor, being weary of God's gracious Government over us.
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So a gratious heart will say, I have beene a wretch in all other things, but in this and that sin above al other.
So a gracious heart will say, I have been a wretch in all other things, but in this and that since above all other.
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Thus it was with the woman of Samaria, when she was put in minde by Christ of her particular grand sinne, that she had beene a light woman and had had many husbands, he whom she lived with now not being her husband.
Thus it was with the woman of Samaria, when she was put in mind by christ of her particular grand sin, that she had been a Light woman and had had many Husbands, he whom she lived with now not being her husband.
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This discoverie (when Christ touched the galled part) did so worke upon her conscience, that it occasioned a generall repentance of all her other sinnes whatsoever.
This discovery (when christ touched the galled part) did so work upon her conscience, that it occasioned a general Repentance of all her other Sins whatsoever.
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And indeed sound repentance of one maine sin, will draw with it all the rest.
And indeed found Repentance of one main since, will draw with it all the rest.
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And for the most part when God brings any man home to him, he so carries our repentance, that discovering unto us our sinnefullnesse, he especially shewes us our Dalilah, Isaack, Herodias, our particular sinne, which being cast out, we prevaile easily against the rest.
And for the most part when God brings any man home to him, he so carries our Repentance, that discovering unto us our sinnefullnesse, he especially shows us our Delilah, Isaac, Herodias, our particular sin, which being cast out, we prevail Easily against the rest.
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As the charge was given by the King of Aram against Ahab, fight neither against great nor small,
As the charge was given by the King of Aram against Ahab, fight neither against great nor small,
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but onely against the King of Israel, kill him, and then there will bee an end of the battell.but only against the King of Israel, kill him, and then there will be an end of the battle.
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So let us not stand striking at this and that sinne which wee are not so much tempted to,
So let us not stand striking At this and that sin which we Are not so much tempted to,
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if we will indeed proove our repentance to be sound, but at that maine sinne which by nature, calling or custome we are most prone unto.
if we will indeed prove our Repentance to be found, but At that main sin which by nature, calling or custom we Are most prove unto.
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Repentance for this causes Repentance for all the rest, as here the Church saith, Ashur shall not save us, we will not ride upon horses, &c.
Repentance for this Causes Repentance for all the rest, as Here the Church Says, Ashur shall not save us, we will not ride upon Horses, etc.
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It is a grand imposture, which carries many to Hell, they will cherish themselves in some grosse maine sinne, which pleases corrupt nature, and is advantagious to them:
It is a grand imposture, which carries many to Hell, they will cherish themselves in Some gross main sin, which Pleases corrupt nature, and is advantageous to them:
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and by way of compensation with God they will doe many other things well, but leave a dead flie to marre all.
and by Way of compensation with God they will do many other things well, but leave a dead fly to mar all.
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Whereas they should begin here especially. This much in generall, which things premised, I come to the forenamed particulars. First,
Whereas they should begin Here especially. This much in general, which things premised, I come to the forenamed particulars. First,
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That naturally we are apt and prone to confidence in outward helps and present things. This came to our nature from the first fall;That naturally we Are apt and prove to confidence in outward helps and present things. This Come to our nature from the First fallen;
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what was our fall at first? A turning from the All-sufficient unchangeable God to the creature.
what was our fallen At First? A turning from the All-sufficient unchangeable God to the creature.
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If I should describe sinne, it is nothing but a turning from God to one creature or other,
If I should describe sin, it is nothing but a turning from God to one creature or other,
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when we find not contentment and sufficiencie in one creature, we run to another, as the bird flies from one tree and bough to another,
when we find not contentment and sufficiency in one creature, we run to Another, as the bird flies from one tree and bough to Another,
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so we seeke varietie of contentments from one thing to another, such is the pravitie of our nature since the fall. This is a fundamentall conclusion;
so we seek variety of contentment's from one thing to Another, such is the pravity of our nature since the fallen. This is a fundamental conclusion;
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man naturally will, and must have somewhat to relie on.
man naturally will, and must have somewhat to rely on.
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The soule must have have a bottome, a foundation to rest on, either such as the world affoords, or a better.
The soul must have have a bottom, a Foundation to rest on, either such as the world affords, or a better.
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Weake things must have their supports:
Weak things must have their supports:
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as wee see, the Vine being a weake thing, is commonly supported by the Elme or the like supplie.
as we see, the Vine being a weak thing, is commonly supported by the Elm or the like supply.
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So it is with the soule since the fall:
So it is with the soul since the fallen:
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because it is weake, and cannot uphold nor satisfie it selfe with it selfe, therefore it lookes out of it selfe.
Because it is weak, and cannot uphold nor satisfy it self with it self, Therefore it looks out of it self.
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Looke to God it cannot till it be in the state of grace, for being his enemie, it loves not to look to him or his waies, or have dealing with him;
Look to God it cannot till it be in the state of grace, for being his enemy, it loves not to look to him or his ways, or have dealing with him;
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therefore it lookes unto the creature, that next hand unto it selfe.
Therefore it looks unto the creature, that next hand unto it self.
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This being naturall since the fall, that what we had in God before when we stood, we now labour to have in the creature.
This being natural since the fallen, that what we had in God before when we stood, we now labour to have in the creature.
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Because (as was said) having lost Communion with God, somewhat we must have to stay the soule. Because (as was said) having lost Communion with God, somewhat we must have to stay the soul.
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Secondly, because Satan joynes with our sense and fancie, by which wee are naturally prone to live, esteeming of things, not by faith and by deeper grounds, but by fancie. Secondly, Because Satan joins with our sense and fancy, by which we Are naturally prove to live, esteeming of things, not by faith and by Deeper grounds, but by fancy.
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Now fancie having communion with sense, what it discovers and presents for good and great;
Now fancy having communion with sense, what it discovers and presents for good and great;
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fancie makes it greater, and the divell above all having communion with that facultie of fancie, and so a spirit of error being mixed therewith, to make our fancie thinke the riches of the world to be the onely riches:fancy makes it greater, and the Devil above all having communion with that faculty of fancy, and so a Spirit of error being mixed therewith, to make our fancy think the riches of the world to be the only riches:
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The greatnesse and goodnesse of the creature, to bee the onely greatnesse and goodnesse, and the strength thereof, the onely strength:
The greatness and Goodness of the creature, to be the only greatness and Goodness, and the strength thereof, the only strength:
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This spirit of error joyning with our owne spirits, and with the deceit of our natures, makes us set a higher value on the creature, inlargeth and inrageth the fancie, making it spiritually drunk so as to conceive amisse of things.
This Spirit of error joining with our own spirits, and with the deceit of our nature's, makes us Set a higher valve on the creature, enlargeth and inrageth the fancy, making it spiritually drunk so as to conceive amiss of things.
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Briefely for Use hereof, it being but a directing point to others.
Briefly for Use hereof, it being but a directing point to Others.
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Let us take notice of our corruption herein and be humbled for it, taking in good part those afflictions and crosses which God sends us to convince and let us see that there is no such thing in the creature as we imagined.
Let us take notice of our corruption herein and be humbled for it, taking in good part those afflictions and Crosses which God sends us to convince and let us see that there is no such thing in the creature as we imagined.
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Because naturally, wee are desperately given to thinke that there is somewhat more therein then there is.
Because naturally, we Are desperately given to think that there is somewhat more therein then there is.
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Now affliction helpes this sicknesse of fancie, imbittering unto us all confidence in the creature.
Now affliction helps this sickness of fancy, embittering unto us all confidence in the creature.
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Therefore it is a happie and a blessed thing to be crossed in that which we overvalue,
Therefore it is a happy and a blessed thing to be crossed in that which we overvalue,
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as these Israelites heere did, the Assyrians and the Aegyptians: for being enemies, they trusted in a broken reed, as we shall see further in the second point,
as these Israelites Here did, the Assyrians and the egyptians: for being enemies, they trusted in a broken reed, as we shall see further in the second point,
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How these outward things cannot help us. How these outward things cannot help us.
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How prone so ever we are to rely upon them, they are in effect nothing, they cannot helpe us, How prove so ever we Are to rely upon them, they Are in Effect nothing, they cannot help us,
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and so are not to be relied upon. Ashur shall not save us. Indeed it will not, it cannot;
and so Are not to be relied upon. Ashur shall not save us. Indeed it will not, it cannot;
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these things cannot aid us at our most need.
these things cannot aid us At our most need.
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So that that which we most pitch upon, failes us when we should especially have helpe;
So that that which we most pitch upon, fails us when we should especially have help;
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some present vanishing supply they yeeld: but little to purpose.
Some present vanishing supply they yield: but little to purpose.
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They have not that in them, which should support the soule at a straite or great pinch as we say.
They have not that in them, which should support the soul At a strait or great pinch as we say.
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The Reason is largely given by Salomon in the whole booke of Ecclesiastes, All is vanity and vexation of spirit.
The Reason is largely given by Solomon in the Whole book of Ecclesiastes, All is vanity and vexation of Spirit.
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There is a vanity in all the creatures, being emptie and not able to support the soule.
There is a vanity in all the creatures, being empty and not able to support the soul.
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They are vaine in their continuance, and emptie in regard of their strength, they are gone when wee have need of them.
They Are vain in their Continuance, and empty in regard of their strength, they Are gone when we have need of them.
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Riches (as the Wiseman saith) are gone, and have wings to flie away in our most need. Riches (as the Wiseman Says) Are gone, and have wings to fly away in our most need.
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So Friends, are fugitive good things, being like to the brooks mentioned in Iob: which when in Summer there is need of,
So Friends, Are fugitive good things, being like to the brooks mentioned in Job: which when in Summer there is need of,
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then they are dried up, and yet run a maine in Winter when there is no need of them.
then they Are dried up, and yet run a main in Winter when there is no need of them.
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So earthly supports, when there is no need of them, then they are at hand, but when we have most need of them are gone.
So earthly supports, when there is no need of them, then they Are At hand, but when we have most need of them Are gone.
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They are broken Cisternes, as the Prophet calls them: Cisternes, that is, they have a limited capacity, a Cisterne is not a spring: They Are broken Cisterns, as the Prophet calls them: Cisterns, that is, they have a limited capacity, a Cistern is not a spring:
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so all their support (at the best) is but a bounded and a mixed sufficiency,
so all their support (At the best) is but a bounded and a mixed sufficiency,
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and that also which will quickly faile.
and that also which will quickly fail.
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Like water in a Cisterne, which if it be not fed with a continuall spring, failes or putrifies presently.
Like water in a Cistern, which if it be not fed with a continual spring, fails or putrifies presently.
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Likewise these outward things are not sufficient for the grievance, for being limited & bounded, the grievance will bee above the strength of the creature;
Likewise these outward things Are not sufficient for the grievance, for being limited & bounded, the grievance will be above the strength of the creature;
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which though sometime it be present and doe not faile, yet the trouble is such that it is above the strength of the creature to helpe.
which though sometime it be present and do not fail, yet the trouble is such that it is above the strength of the creature to help.
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So that for these and the like respects, there is no sufficiency nor helpe to bee expected from the creature.
So that for these and the like respects, there is no sufficiency nor help to be expected from the creature.
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Ashur shall not save us, hee is not a sufficient ground of trust. Why? 1. He is but a Creature. Ashur shall not save us, he is not a sufficient ground of trust. Why? 1. He is but a Creature.
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2. He is an Enemie. 3. He is an Idolater. So that, take him in all these three relations, he is not to be trusted.
2. He is an Enemy. 3. He is an Idolater. So that, take him in all these three relations, he is not to be trusted.
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1. He is a Creature, what is a Creature? nothing as it were, saith the Prophet, all creatures before him are as nothing,
1. He is a Creature, what is a Creature? nothing as it were, Says the Prophet, all creatures before him Are as nothing,
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and as a very little thing; and as a very little thing;
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and what it is, when he pleaseth he can dissolve it into nothing, turne it into dust.
and what it is, when he Pleases he can dissolve it into nothing, turn it into dust.
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Mans breath is in his nostrills, all flesh is grasse, and all his glory as the flower of grasse.
men breath is in his nostrils, all Flesh is grass, and all his glory as the flower of grass.
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If a man trust the creature, he may outlive his trust, his prop may be taken from him and downe he falls.
If a man trust the creature, he may outlive his trust, his prop may be taken from him and down he falls.
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Ashur must not be trusted therfore as a Creature; nor as a Man, for that brings us within the Curse: Ier. 17.5.Ashur must not be trusted Therefore as a Creature; nor as a Man, for that brings us within the Curse: Jeremiah 17.5.
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Thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his arme, &c. So trusting in the creature not onely deceives us,
Thus Says the Lord, Cursed be the man that Trusteth in man, and makes Flesh his arm, etc. So trusting in the creature not only deceives us,
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but brings us within the Curse. In that respect, Ashur must not be trusted. But Ashur likewise was an Enemy, and a secret enemie:
but brings us within the Curse. In that respect, Ashur must not be trusted. But Ashur likewise was an Enemy, and a secret enemy:
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for howsoever the ten Tribes unto whom Hosea prophecied were great Idolaters, yet they were somewhat better then Ashur, who was without the pale of the Church, and a wholy corrupted Church:
for howsoever the ten Tribes unto whom Hosea prophesied were great Idolaters, yet they were somewhat better then Ashur, who was without the pale of the Church, and a wholly corrupted Church:
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therefore they were enemies to the ten Tribes, and amongst other reasons, because they were not so bad as they,
Therefore they were enemies to the ten Tribes, and among other Reasons, Because they were not so bad as they,
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nor deeply enough died with Idolatry. Many thinke they may complie with Popery in some few things to gaine their love,
nor deeply enough died with Idolatry. Many think they may comply with Popery in Some few things to gain their love,
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and that there may be a joyning with them in this and that:
and that there may be a joining with them in this and that:
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but doe we thinke that they will ever trust us for all this? No, they will alway hate us till we be as bad as they,
but do we think that they will ever trust us for all this? No, they will always hate us till we be as bad as they,
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and then they will despise us, and secure themselves of us. Therefore there is no trusting of Papists, as Papists:
and then they will despise us, and secure themselves of us. Therefore there is no trusting of Papists, as Papists:
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not onely Creatures, but as false, and as enemies.
not only Creatures, but as false, and as enemies.
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For this is the nature of wicked men, they will never trust better then themselves, till they become as bad as they are, after which they despise them;
For this is the nature of wicked men, they will never trust better then themselves, till they become as bad as they Are, After which they despise them;
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say they, now we may trust such and such a one, he is as bad as we, becom'd one of us.
say they, now we may trust such and such a one, he is as bad as we, becomed one of us.
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Which is the reason why some of a naughty disposition take away the chastity and virginity of mens consciences, making them take this and that evill course:
Which is the reason why Some of a naughty disposition take away the chastity and virginity of men's Consciences, making them take this and that evil course:
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and then they thinke they have such safe, being as bad as themselves.
and then they think they have such safe, being as bad as themselves.
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Wherein they deale as Achitophels politique divelish counsell was, that Absolom should doe that which was naught,
Wherein they deal as Achitophels politic devilish counsel was, that Absalom should do that which was nought,
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and then he should be sure that David and he should never agree after that:
and then he should be sure that David and he should never agree After that:
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and that then by this discovery, the wicked Jewes set on mischiefe might secure themselves of Absolom. So they,
and that then by this discovery, the wicked Jews Set on mischief might secure themselves of Absalom. So they,
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now that they joyne with us, God will forsake them, we shall have them our instruments for any thing.
now that they join with us, God will forsake them, we shall have them our Instruments for any thing.
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First, they would have the ten Tribes as bad as they, and then gave them the slip whensoever they trusted them.
First, they would have the ten Tribes as bad as they, and then gave them the slip whensoever they trusted them.
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Againe, neither were they to be trusted as Idolaters, to have league and society with them.
Again, neither were they to be trusted as Idolaters, to have league and society with them.
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There may be some commerce and traffique with them, but amity and trust none. Ashur and Aegypt were horrible Idolaters and therefore not to bee trusted in that respect.
There may be Some commerce and traffic with them, but amity and trust none. Ashur and Egypt were horrible Idolaters and Therefore not to be trusted in that respect.
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As we see the Prophet in this case reprooved good Iehoshaphat when he had joyn'd with wicked Ahab, King of the ten Tribes:
As we see the Prophet in this case reproved good Jehoshaphat when he had joined with wicked Ahab, King of the ten Tribes:
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shouldest thou helpe the ungodly, and love them that hate the Lord? therefore wrath is upon thee from before the Lord. Shouldst thou help the ungodly, and love them that hate the Lord? Therefore wrath is upon thee from before the Lord.
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So we see it is a dangerous thing to bee in league with Idolaters; even such as the ten Tribes were, who had some Religion amongst them:
So we see it is a dangerous thing to be in league with Idolaters; even such as the ten Tribes were, who had Some Religion among them:
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this good King was chidden for it. We will not ride upon Horses.
this good King was chidden for it. We will not ride upon Horses.
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What kinde of creature a Horse is, it is worth the seeing, what a description God gives of him, that we may see what reason the Spirit of God hath to instance in the Horse, saith God to Iob. Hast thou given the Horse strength? Hast thou clothed his neck with thunder? Canst thou make him afraid as a grashopper? The glory of his Nostrills is terrible:
What kind of creature a Horse is, it is worth the seeing, what a description God gives of him, that we may see what reason the Spirit of God hath to instance in the Horse, Says God to Job Hast thou given the Horse strength? Hast thou clothed his neck with thunder? Canst thou make him afraid as a grasshopper? The glory of his Nostrils is terrible:
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Hee paweth in the valley, and rejoyceth in his strength, hee goeth on to meete the armed men.
He paweth in the valley, and Rejoiceth in his strength, he Goes on to meet the armed men.
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He mocketh at feare, and is not affrighted: neither turneth he backe from the sword. The quiver ratleth against him, the glittering speare and the shield.
He mocks At Fear, and is not affrighted: neither turns he back from the sword. The quiver rattleth against him, the glittering spear and the shield.
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He swalloweth the ground with fiercenesse and rage, neither beleeveth hee that it is the sound of the trumpet:
He swalloweth the ground with fierceness and rage, neither Believeth he that it is the found of the trumpet:
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He saith among the Trumpets, Ha, Ha;
He Says among the Trumpets, Would, Would;
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and hee smelleth the battell a farre of, the thunder of the Captaines and the shouting. and he smelleth the battle a Far of, the thunder of the Captains and the shouting.
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A notable and excellent description of this warlike creature:
A notable and excellent description of this warlike creature:
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and yet for all this excellencie so described by the Spirit of God, in another place, the Psalmist saith, A Horse is a vaine thing for safety,
and yet for all this excellency so described by the Spirit of God, in Another place, the Psalmist Says, A Horse is a vain thing for safety,
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neither shall he deliver any by his great strength; Some trust in Chariots and some in Horses:
neither shall he deliver any by his great strength; some trust in Chariots and Some in Horses:
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but wee will remember the name of the Lord our God. but we will Remember the name of the Lord our God.
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So in another place, The Horse is prepared against the day of battell, but victory is of the Lord. So in Another place, The Horse is prepared against the day of battle, but victory is of the Lord.
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How oft have you in the Psalmes, that proud warlike creature disparaged, because naturally men are more bewitched with that, then with any other creature.
How oft have you in the Psalms, that proud warlike creature disparaged, Because naturally men Are more bewitched with that, then with any other creature.
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If they have store of Horses, then they thinke they are strong. Therefore, God forbids the King to multiplie Horses to himselfe:
If they have store of Horses, then they think they Are strong. Therefore, God forbids the King to multiply Horses to himself:
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nor cause the people to returne to Aegypt, to the end he should multiplie Horses, &c. Because God is the strength of his Church, nor cause the people to return to Egypt, to the end he should multiply Horses, etc. Because God is the strength of his Church,
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when there is no multitude of Horses:
when there is no multitude of Horses:
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You see it is a bewitching creature, and yet a vaine helpe, a place like this we have, Isa. 2.7. complaining there of the naughty people which were among the Jewes, at that time as bad as the Israelites.
You see it is a bewitching creature, and yet a vain help, a place like this we have, Isaiah 2.7. complaining there of the naughty people which were among the Jews, At that time as bad as the Israelites.
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Saith he, Their land also is full of silver and gold; neither is there any end of their treasures, their land is also full of Horses,
Says he, Their land also is full of silver and gold; neither is there any end of their treasures, their land is also full of Horses,
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neither is there any end of their Chariots. What is there a fault in that? No. Luther saith, good workes are good,neither is there any end of their Chariots. What is there a fault in that? No. Luther Says, good works Are good,
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but the confidence in them is damnable. So gold and silver, Horses and Chariots are good creatures of God.
but the confidence in them is damnable. So gold and silver, Horses and Chariots Are good creatures of God.
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But this was their sin, confidence in these things: there is no end of their treasures;
But this was their since, confidence in these things: there is no end of their treasures;
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if they had treasure enough, they should doe well enough. Their land also was full of Horses.
if they had treasure enough, they should do well enough. Their land also was full of Horses.
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Was this a fault? No, but their confidence in them:
Was this a fault? No, but their confidence in them:
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they thought they were a wise people to have such furniture and provision of munition for warre:
they Thought they were a wise people to have such furniture and provision of munition for war:
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but God was their King, and the chiefe governour of his people, and for them to heape up these things, to trust over much in them, it was a matter of complaint, Their land also is full of Idols.
but God was their King, and the chief governor of his people, and for them to heap up these things, to trust over much in them, it was a matter of complaint, Their land also is full of Idols.
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Thus you see there is no confidence to be put neither in the one nor the other:
Thus you see there is no confidence to be put neither in the one nor the other:
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neither in the association of forraine friends, who will proove deceitfull; neither in the association of foreign Friends, who will prove deceitful;
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reeds of Aegypt, that not onely deceive, but the splinters thereof flie about, and may run up into the hand;reeds of Egypt, that not only deceive, but the splinters thereof fly about, and may run up into the hand;
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such are Idolaters and false friends, deceitfull and hurtfull. Nor in Home, there is no trust, in Horses, munition or such like.
such Are Idolaters and false Friends, deceitful and hurtful. Nor in Home, there is no trust, in Horses, munition or such like.
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What doth this implie, that to warre and have provision in that kinde is unlawfull,
What does this imply, that to war and have provision in that kind is unlawful,
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and unnecessary, because hee findes fault here with Horses and the like? No, take heed of that, for Iohn Baptist if the souldiers profession had beene unlawfull, he would have bid them cast away their weapons,
and unnecessary, Because he finds fault Here with Horses and the like? No, take heed of that, for John Baptist if the Soldiers profession had been unlawful, he would have bid them cast away their weapons,
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but he bids them, Doe violence to no man, neither accuse any falsely, &c. And God would never style himselfe, The Lord of Hosts, and a man of warre, and he that teacheth our hands to warre,
but he bids them, Do violence to no man, neither accuse any falsely, etc. And God would never style himself, The Lord of Hosts, and a man of war, and he that Teaches our hands to war,
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and our fingers to fight, unlesse it were good in the season:and our fingers to fight, unless it were good in the season:
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therefore warre is lawfull, seeing in the way to Heaven wee live in the midst of enemies.
Therefore war is lawful, seeing in the Way to Heaven we live in the midst of enemies.
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Therefore it is but an Anabaptisticall fancie, to judge warre to be unlawfull: No, no, it is cleane another thing which the Holy Ghost aimes at: to beate backe carnall confidence. Therefore it is but an Anabaptistical fancy, to judge war to be unlawful: No, no, it is clean Another thing which the Holy Ghost aims At: to beat back carnal confidence.
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For it is an equall fault, to multiplie helpes, and to neglect them:
For it is an equal fault, to multiply helps, and to neglect them:
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either of both are fatall many times, to multiplie Horses trusting in them, or to spoile Horses and other helpes vainely, so to weaken a Kingdome.
either of both Are fatal many times, to multiply Horses trusting in them, or to spoil Horses and other helps vainly, so to weaken a Kingdom.
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Therefore there is a middle way for all outward things, a fit care to serve Gods providence,
Therefore there is a middle Way for all outward things, a fit care to serve God's providence,
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and when we have done trust in God without tempting of him. For to neglect these helpes is to tempt him;
and when we have done trust in God without tempting of him. For to neglect these helps is to tempt him;
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and to trust in them (when we have them) is to commit Idolatry with them.
and to trust in them (when we have them) is to commit Idolatry with them.
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Beware of both these extreames, for God will have his providence served in the use of lawfull meanes:
Beware of both these extremes, for God will have his providence served in the use of lawful means:
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911
when there is this great care in a Christian Common-wealth; there is a promise of good successe: because God is with us:
when there is this great care in a Christian Commonwealth; there is a promise of good success: Because God is with us:
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912
otherwise what is all, if he be our enemie? So we see the second point made good, That these outward things of themselves cannot helpe.
otherwise what is all, if he be our enemy? So we see the second point made good, That these outward things of themselves cannot help.
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913
Therefore comes this in the third place,
Therefore comes this in the third place,
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914
That when God alters and changes and moldeth a new the heart of a man to Repentance, he altereth his confidence in the creature. That when God alters and changes and moldeth a new the heart of a man to Repentance, he altereth his confidence in the creature.
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915
A Christian state will not trust in Ashur, nor in Horses, it is true both of state and persons.
A Christian state will not trust in Ashur, nor in Horses, it is true both of state and Persons.
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916
The Reason will follow after in the end of the verse: For in thee the Fatherlesse findeth mercy.
The Reason will follow After in the end of the verse: For in thee the Fatherless finds mercy.
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917
Because, when a man hath once repented, there is a closing betweene God and him, and hee seeth an All-sufficiency in God to satisfie all his desires.
Because, when a man hath once repented, there is a closing between God and him, and he sees an All-sufficiency in God to satisfy all his Desires.
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918
Therefore he will use all other things as helpes, and as farre as it may stand with his favour.
Therefore he will use all other things as helps, and as Far as it may stand with his favour.
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919
For, he hath Moses eye put in him, a new eye to see him that is invisible, to see God in his greatnesse,
For, he hath Moses eye put in him, a new eye to see him that is invisible, to see God in his greatness,
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920
and other things in their right estimate as vaine things.
and other things in their right estimate as vain things.
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921
What is Repentance, but a change of the minde, when a man comes to be wise and judicious,
What is Repentance, but a change of the mind, when a man comes to be wise and judicious,
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922
as indeed repentant men are the onely wise men.
as indeed repentant men Are the only wise men.
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923
Then a man hath an esteeme of God to bee Elshady, All-sufficient, and all other things to be as they are uncertaine;
Then a man hath an esteem of God to be Elshady, All-sufficient, and all other things to be as they Are uncertain;
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924
that is, they are so to day, as that they may be otherwise to morrow:
that is, they Are so to day, as that they may be otherwise to morrow:
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925
for that is the nature of the creatures, they are in Potentia, in a possibility to bee other things then they are.
for that is the nature of the creatures, they Are in Potentia, in a possibility to be other things then they Are.
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926
God is alway, I am, alway the same, there is not so much as a shadow of changing in him.
God is always, I am, always the same, there is not so much as a shadow of changing in him.
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927
Wherefore when the soule hath attained unto this spirituall eye-sight and wisedome;
Wherefore when the soul hath attained unto this spiritual eyesight and Wisdom;
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928
if it be a sinnefull association with Aegypt or Ashur, with this Idolater or that, he will not meddle;
if it be a sinful association with Egypt or Ashur, with this Idolater or that, he will not meddle;
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929
and as for other helpes, he will not use them further then as subordinate meanes. When a man is converted, he hath not a double, not a devided heart;
and as for other helps, he will not use them further then as subordinate means. When a man is converted, he hath not a double, not a divided heart;
cc c-acp p-acp j-jn n2, pns31 vmb xx vvi pno32 av-jc cs c-acp j n2. c-crq dt n1 vbz vvn, pns31 vhz xx dt j-jn, xx dt vvn n1;
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930
to trust partly to God, and partly to the creature:
to trust partly to God, and partly to the creature:
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931
If God faile him he hath Ashur and horses enough, and association with all round about,
If God fail him he hath Ashur and Horses enough, and association with all round about,
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932
but a Christian hee will use all helpes as they may stand with the favour of God, and are subordinate under him. Now for Triall.
but a Christian he will use all helps as they may stand with the favour of God, and Are subordinate under him. Now for Trial.
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933
How shall we know whether wee exceed in this confidence in the creature or not.
How shall we know whither we exceed in this confidence in the creature or not.
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934
We may know it by adventuring on ill courses and causes, thinking to beare them out with Ashur, and with Horses: but all the mercinary souldiers in the world,
We may know it by adventuring on ill courses and Causes, thinking to bear them out with Ashur, and with Horses: but all the mercenary Soldiers in the world,
pns12 vmb vvi pn31 p-acp vvg p-acp j-jn n2 cc n2, vvg pc-acp vvi pno32 av p-acp np1, cc p-acp n2: p-acp d dt j-jn n2 p-acp dt n1,
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935
and all the Horses at home and abroad, what can they doe when God is angry? Now,
and all the Horses At home and abroad, what can they do when God is angry? Now,
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936
when there is such confidence in these things as for to outdare God, then there is too much trust in them;
when there is such confidence in these things as for to outdare God, then there is too much trust in them;
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937
that trust will end in confusion, if it be not repented of;
that trust will end in confusion, if it be not repented of;
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938
for that lifts up the heart in the creature, and as the Heathen man observes, God delights to make great little, and little great.
for that lifts up the heart in the creature, and as the Heathen man observes, God delights to make great little, and little great.
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939
It is his daily worke to cast downe mountaines, and exalt the valleys.
It is his daily work to cast down Mountains, and exalt the valleys.
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940
Those that are great, and boast in their greatnesse, as if they would command Heaven and Earth, God delights to make their greatnesse little,
Those that Are great, and boast in their greatness, as if they would command Heaven and Earth, God delights to make their greatness little,
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941
and at length nothing, and to raise up the day of small things.
and At length nothing, and to raise up the day of small things.
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942
Therefore the Apostle saith, if I rejoyce, it shall bee in my infirmities, in nothing else;
Therefore the Apostle Says, if I rejoice, it shall be in my infirmities, in nothing Else;
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943
for God delights to shew strength in weakenesse. By security and resting of the soule in meaner things;
for God delights to show strength in weakness. By security and resting of the soul in meaner things;
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944
never seeking to divine and religious helpes, when we are supplied with those that are outward.
never seeking to divine and religious helps, when we Are supplied with those that Are outward.
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945
For these people when they trusted to Assyria, and Aegypt, those false supports and sandie foundations, they were carelesse of God,
For these people when they trusted to Assyria, and Egypt, those false supports and sandy foundations, they were careless of God,
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946
and therefore must trust in somewhat else.
and Therefore must trust in somewhat Else.
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947
Wherefore if we see a man secure and carelesse, certainely he trusts too much to uncertaine riches, to Ashur, to Aegypt, to friends,
Wherefore if we see a man secure and careless, Certainly he trusts too much to uncertain riches, to Ashur, to Egypt, to Friends,
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948
or to outward helpes, his security bewraies that.
or to outward helps, his security bewrays that.
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949
If a man trust God in the use of the meanes, his care will be to keepe God his friend by Repentance and daily exercises of Religion, by making conscience of his duty.
If a man trust God in the use of the means, his care will be to keep God his friend by Repentance and daily exercises of Religion, by making conscience of his duty.
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But if he trust the meanes and not God, he will be carelesse and weake in good duties, dull and slow,
But if he trust the means and not God, he will be careless and weak in good duties, dull and slow,
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and (out of the Atheisme of his heart) cry Tush, if God do not helpe me, I shall have helpe from friends abroad,
and (out of the Atheism of his heart) cry Tush, if God do not help me, I shall have help from Friends abroad,
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952
and be supported with this and that at home, Horses and the like, all shall be well.
and be supported with this and that At home, Horses and the like, all shall be well.
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953
Let us therefore enter into our owne soules, and examine our selves, how farre forth we are guilty of this sinne,
Let us Therefore enter into our own Souls, and examine our selves, how Far forth we Are guilty of this sin,
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954
and thinke we come so farre short of Repentance:
and think we come so Far short of Repentance:
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for the ten Tribes here, the people of God when they repented, say, Ashur shall not save us, wee will not ride upon Horses;
for the ten Tribes Here, the people of God when they repented, say, Ashur shall not save us, we will not ride upon Horses;
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956
he speakes comparatively, as trusted in.
he speaks comparatively, as trusted in.
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957
Therefore let us take heed of that boasting vaine-glorious disposition arising from the supply of the creature:
Therefore let us take heed of that boasting vainglorious disposition arising from the supply of the creature:
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958
Saith God, Let not the wise man glory in his wisdome, neither let the mighty man glory in his might, let not the rich man glory in his riches:
Says God, Let not the wise man glory in his Wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:
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but let him that glorieth, glory in this, that hee understandeth and knoweth this, that I am the Lord, which exercise loving kindnesse, judgement and righteousnesse in the earth, &c. Let a man glorie that he knowes God in Christ to bee his God in the Covenant of grace:but let him that Glorieth, glory in this, that he understands and Knoweth this, that I am the Lord, which exercise loving kindness, judgement and righteousness in the earth, etc. Let a man glory that he knows God in christ to be his God in the Covenant of grace:
cc-acp vvb pno31 cst vvz, n1 p-acp d, cst pns31 vvz cc vvz d, cst pns11 vbm dt n1, r-crq n1 vvg n1, n1 cc n1 p-acp dt n1, av vvb dt n1 n1 cst pns31 vvz np1 p-acp np1 pc-acp vbi po31 n1 p-acp dt n1 pp-f n1:
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960
that hee hath the God of all strength, the King of Kings and Lord of Lords to be his:
that he hath the God of all strength, the King of Kings and Lord of lords to be his:
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961
who hath all other things at his command; who is independant, and All-sufficient.
who hath all other things At his command; who is independent, and All-sufficient.
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962
If a man will boast, let him goe out of himselfe to God, and plant himselfe there,
If a man will boast, let him go out of himself to God, and plant himself there,
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963
and for other things take heed the heart be not lift up with them.
and for other things take heed the heart be not lift up with them.
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964
Consider, what kinde of thing boasting is, it is Idolatry, for it sets the creature in the place and roome of God. Consider, what kind of thing boasting is, it is Idolatry, for it sets the creature in the place and room of God.
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And it is also spirituall Adulterie, whereby we fixe our affections upon the creature which should be placed on God,
And it is also spiritual Adultery, whereby we fix our affections upon the creature which should be placed on God,
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966
as it is in Iames, Ye adulterers and adulteresses, know ye not t•• the friendship of the world, is enmity with God? 〈 ◊ 〉 Habakuk calls it Drunkennesse,
as it is in James, You Adulterers and Adulteresses, know you not t•• the friendship of the world, is enmity with God? 〈 ◊ 〉 Habakkuk calls it drunkenness,
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967
for it makes the soule drunk with sottishnesse and conceitednesse, so as a man (in this case) is never sober, untill God strip him of all.
for it makes the soul drunk with sottishness and conceitedness, so as a man (in this case) is never Sobrium, until God strip him of all.
c-acp pn31 vvz dt n1 vvn p-acp n1 cc n1, av c-acp dt n1 (p-acp d n1) vbz av j, p-acp np1 vvb pno31 pp-f d.
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968
And then againe, it puts out the eye of the soule, it is a kinde of white that marres the sight:
And then again, it puts out the eye of the soul, it is a kind of white that mars the sighed:
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969
when a man lookes to Ashur, Horses, and to outward strength, where is God all this while? these are as so many clouds that they cannot see God,
when a man looks to Ashur, Horses, and to outward strength, where is God all this while? these Are as so many Clouds that they cannot see God,
c-crq dt n1 vvz p-acp np1, n2, cc p-acp j n1, q-crq vbz np1 d d n1? d vbr p-acp av d n2 cst pns32 vmbx vvi np1,
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970
but altogether pore upon the creature: he sees so much greatnesse there, that God seemes nothing.
but altogether poor upon the creature: he sees so much greatness there, that God seems nothing.
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971
But when a man sees God in his Greatnesse and Almightinesse, then the creature is nothing:
But when a man sees God in his Greatness and Almightiness, then the creature is nothing:
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but untill this be, there is a mist and blindnesse in the eye of the soule.
but until this be, there is a missed and blindness in the eye of the soul.
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973
And when we have seene our guiltinesse this way (as who of us in this case may not be confounded and ashamed of relying too much on outward helpes?) then let us labour to take off our soules from these outward things,
And when we have seen our guiltiness this Way (as who of us in this case may not be confounded and ashamed of relying too much on outward helps?) then let us labour to take off our Souls from these outward things,
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whether it be strength abroad or at home.
whither it be strength abroad or At home.
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Which that we may doe, we must labour for that Obedience which our Saviour Christ exhorts us unto in selfe-deniall, not to trust to our owne devises, policie, or strength;
Which that we may do, we must labour for that obedience which our Saviour christ exhorts us unto in self-denial, not to trust to our own devises, policy, or strength;
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wit, will, or conceipts that this or that may helpe us, nor any thing: make it generall.
wit, will, or conceits that this or that may help us, nor any thing: make it general.
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For when Conversion is wrought, and the heart is turned to God, it turnes from the creature, onely using it as subordinate to God.
For when Conversion is wrought, and the heart is turned to God, it turns from the creature, only using it as subordinate to God.
p-acp q-crq n1 vbz vvn, cc dt n1 vbz vvn p-acp np1, pn31 vvz p-acp dt n1, av-j vvg pn31 p-acp j p-acp np1.
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We see usually, men that exalt themselves in confidence either of strength of wit, or whatsoever, they are successelesse in their issue:
We see usually, men that exalt themselves in confidence either of strength of wit, or whatsoever, they Are successless in their issue:
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for God delights to confound them, and goe beyond their wit:
for God delights to confound them, and go beyond their wit:
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as we have it, Isay 30. They thought to goe beyond God with their policie, they would have helpe out of Aegypt, this and that way. O saith the Prophet:
as we have it, Saiah 30. They Thought to go beyond God with their policy, they would have help out of Egypt, this and that Way. O Says the Prophet:
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but for all this, God is wise to see through all your devises:
but for all this, God is wise to see through all your devises:
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secretly hereby touching them to the quick, as sottish persons who thought by their shallow braines to goe beyond God;
secretly hereby touching them to the quick, as sottish Persons who Thought by their shallow brains to go beyond God;
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you thinke Religious courses, and the obedience God prescribeth to you to be idle needlesse courses,
you think Religious courses, and the Obedience God prescribeth to you to be idle needless courses,
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but notwithstanding God is wise, he will goe beyond you and catch you in your owne craft.
but notwithstanding God is wise, he will go beyond you and catch you in your own craft.
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Therefore, the strength of Pharaoh shall be your shame, and the trust in the shadow of Aegypt your confusion. Therefore, the strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion.
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Thus God loves to scatter Babels Fabriques and Holds that are erected in confidence of humane strength against him;
Thus God loves to scatter Babels Fabric and Holds that Are erected in confidence of humane strength against him;
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he delights to catch the wise in their owne craft; to beat all downe, lay all high imaginations and things flat before him; he delights to catch the wise in their own craft; to beatrice all down, lay all high Imaginations and things flat before him;
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that no flesh may glory in his sight.
that no Flesh may glory in his sighed.
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There is to this purpose a notable place in Isay. Behold all ye that kindle a fire, that compasse your selves about with sparkes:
There is to this purpose a notable place in Saiah Behold all you that kindle a fire, that compass your selves about with sparks:
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(for they kindled a fire and had a light of their owne, and would not borrow light from God:) Walke in the light of your fire,
(for they kindled a fire and had a Light of their own, and would not borrow Light from God:) Walk in the Light of your fire,
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and in the sparks that ye have kindled, but what is the conclusion of all? This shall ye have of mine hand, I dare assure you of this, saith the Prophet:and in the sparks that you have kindled, but what is the conclusion of all? This shall you have of mine hand, I Dare assure you of this, Says the Prophet:
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You shall lie downe in sorrow: those that walke by the light and sparke of their owne fire;You shall lie down in sorrow: those that walk by the Light and spark of their own fire;
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this they shall have at Gods hands; they shall lie downe in sorrow. Let us therefore take heed of carnall confidence.
this they shall have At God's hands; they shall lie down in sorrow. Let us Therefore take heed of carnal confidence.
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994
You have a number who love to sleepe in a whole skinne, and will bee sure to take the safest courses (as they thinke) not consulting with God, but with flesh and blood.
You have a number who love to sleep in a Whole skin, and will be sure to take the Safest courses (as they think) not consulting with God, but with Flesh and blood.
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It might bee instanced in stories of former times how God hath crossed Emperours and great men in this kind, were it not too tedious.
It might be instanced in stories of former times how God hath crossed emperors and great men in this kind, were it not too tedious.
pn31 vmd vbi vvn p-acp n2 pp-f j n2 c-crq np1 vhz vvn n2 cc j n2 p-acp d n1, vbdr pn31 xx av j.
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But for present instance, you have many who will be of no setled Religion, O they cannot tell, there may be a change,
But for present instance, you have many who will be of no settled Religion, Oh they cannot tell, there may be a change,
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therefore they will be sure to offend neither part: this is their policie, and if they be in place, they will reforme nothing;
Therefore they will be sure to offend neither part: this is their policy, and if they be in place, they will reform nothing;
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O I shall lay my selfe open to advantages, and stirre up enemies against me:
Oh I shall lay my self open to advantages, and stir up enemies against me:
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and so they will not trust God, but have carnall devices, to turne off all duty whatsoever.
and so they will not trust God, but have carnal devices, to turn off all duty whatsoever.
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It is an ordinary speech, but very true:
It is an ordinary speech, but very true:
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Policie overthrowes Policie. It is true of carnall Policie, when a man goes by carnall rules to be governed by Gods enemy, and his owne;Policy overthrows Policy. It is true of carnal Policy, when a man Goes by carnal rules to be governed by God's enemy, and his own;
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with his owne wit and understanding, which leades him to outward things: this kinde of Policie overthrowes all policie and outward government at length.
with his own wit and understanding, which leads him to outward things: this kind of Policy overthrows all policy and outward government At length.
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1003
Those that walke Religiously and by Rule, they walke most confidently and securely as the issue will shew;
Those that walk Religiously and by Rule, they walk most confidently and securely as the issue will show;
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1004
Therefore, consider that (set God aside) all is but vanity, And that First, in regard they doe not yeeld that which we expect they should yeeld:
Therefore, Consider that (Set God aside) all is but vanity, And that First, in regard they do not yield that which we expect they should yield:
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1005
there is a falshood in the things, they promise this and that in shewes, but when we possesse them, they yeeld it not;
there is a falsehood in the things, they promise this and that in shows, but when we possess them, they yield it not;
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as they have no strength in deed, so they deceive. Then also, There is a mutability in them;
as they have no strength in deed, so they deceive. Then also, There is a mutability in them;
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for there is nothing in the world but changes, there is a vanity of corruption in them; for there is nothing in the world but changes, there is a vanity of corruption in them;
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all things at last come to an end, save God, who is unchangeable.
all things At last come to an end, save God, who is unchangeable.
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Then againe besides the intrinsecall vanity in all outward things, and whatsoever carnall reason leades unto, They are snares and baites unto us, to draw us away from God, by reason of the vanity of our nature, vainer then the things themselves:
Then again beside the intrinsical vanity in all outward things, and whatsoever carnal reason leads unto, They Are snares and baits unto us, to draw us away from God, by reason of the vanity of our nature, vainer then the things themselves:
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therefore take heed of confidence in any thing, or else this will be the issue, wee shall bee worse then the things we trust, Vanity of vanities, all things are vanity, and man himselfe is lighter then vanity saith the Psalmist, hee that trusts to vanity is worse then vanity, a man cannot stare non stante, stand on a thing that cannot stand it selfe;
Therefore take heed of confidence in any thing, or Else this will be the issue, we shall be Worse then the things we trust, Vanity of vanities, all things Are vanity, and man himself is lighter then vanity Says the Psalmist, he that trusts to vanity is Worse then vanity, a man cannot stare non Standing, stand on a thing that cannot stand it self;
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a man cannot stand on a thing that is mutable and changeable, if he doth, hee is vaine with the thing.
a man cannot stand on a thing that is mutable and changeable, if he does, he is vain with the thing.
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1012
Even as a picture drawne upon ice, as the ice dissolves, so the picture vanisheth away.
Even as a picture drawn upon ice, as the ice dissolves, so the picture Vanishes away.
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So it is with all confidence in the creature whatsoever, it is like a picture upon ice, which vanisheth with the things themselves.
So it is with all confidence in the creature whatsoever, it is like a picture upon ice, which Vanishes with the things themselves.
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1014
He that stands upon a slippery thing slips with the thing hee stands on.
He that Stands upon a slippery thing slips with the thing he Stands on.
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If there were no Word of God against it, yet this much may be sufficient out of the Principles of Reason to shew the folly of trusting to Ashur and Horses and the like.
If there were no Word of God against it, yet this much may be sufficient out of the Principles of Reason to show the folly of trusting to Ashur and Horses and the like.
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Let this be the end of all then touching this carnall confidence, to beware that we doe not fasten our affections too much upon any earthly thing, at home, or abroad; within or without our selves:
Let this be the end of all then touching this carnal confidence, to beware that we do not fasten our affections too much upon any earthly thing, At home, or abroad; within or without our selves:
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for, God will destroy the wisedome of the wise; let us take heed therefore of all false confidence whatsoever.
for, God will destroy the Wisdom of the wise; let us take heed Therefore of all false confidence whatsoever.
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Let us use all outward helpes, yet so as to relie upon God for his blessing in the use of all. And when they all faile;
Let us use all outward helps, yet so as to rely upon God for his blessing in the use of all. And when they all fail;
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be of Iehoshaphats minde, Lord, wee know not what to doe, the creature failes us, our helpes faile us, but our eyes are upon thee.
be of Iehoshaphats mind, Lord, we know not what to do, the creature fails us, our helps fail us, but our eyes Are upon thee.
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So when all outward Ashurs and Horses and helpes faile, despaire not; for the lesse helpe there is in the creature, the more there is in God.
So when all outward Ashurs and Horses and helps fail, despair not; for the less help there is in the creature, the more there is in God.
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As Gideon with his Army, when hee thought to carrie it away with multitude:
As gideon with his Army, when he Thought to carry it away with multitude:
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God told him there were too many of them to get the victory by, least Israel should vaunt themselves of their number:
God told him there were too many of them to get the victory by, lest Israel should vaunt themselves of their number:
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and so lessened the armie to three hundred. So it is not the meanes, but the blessing on the meanes which helpes us.
and so lessened the army to three hundred. So it is not the means, but the blessing on the means which helps us.
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If we be never so low, dispaire not;
If we be never so low, despair not;
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1025
let us make God ours, who is All-sufficient and Almighty, and then if wee were brought a hundred times lower then wee are, God will helpe and raise us.
let us make God ours, who is All-sufficient and Almighty, and then if we were brought a hundred times lower then we Are, God will help and raise us.
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Those who labour not to have God the Lord of Hosts to goe out with their Armies,
Those who labour not to have God the Lord of Hosts to go out with their Armies,
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1027
if they had all the Ashurs & Horses in the world all were in vaine.
if they had all the Ashurs & Horses in the world all were in vain.
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1028
It was therfore a good resolution of Moses, saith he to God, If thy presence go not with us, carrie us not hence, he would not goe one step forward without God:
It was Therefore a good resolution of Moses, Says he to God, If thy presence go not with us, carry us not hence, he would not go one step forward without God:
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1029
so if we cannot make God our friend to goe out before us, in vaine it is to go one step forward.
so if we cannot make God our friend to go out before us, in vain it is to go one step forward.
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Let us therefore double our care in holy duties, renewing our Covenant with God before the decree come out against us:
Let us Therefore double our care in holy duties, renewing our Covenant with God before the Decree come out against us:
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the more religious, the more secure we shall be.
the more religious, the more secure we shall be.
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1032
If we had all the creatures in the world to help us, what are they but vanity and nothing, if God bee our enemy.
If we had all the creatures in the world to help us, what Are they but vanity and nothing, if God be our enemy.
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1033
These things we know well enough for notion, but let us labour to bring them home for use in these dangerous times abroad.
These things we know well enough for notion, but let us labour to bring them home for use in these dangerous times abroad.
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1034
Let us begin where we should, that our worke may bee especially in heaven.
Let us begin where we should, that our work may be especially in heaven.
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1035
Let us reforme our lives, being moderately carefull, as Christians should without tempting Gods providence, using rightly all civill supports and helpes seasonably and to the best advantage:
Let us reform our lives, being moderately careful, as Christians should without tempting God's providence, using rightly all civil supports and helps seasonably and to the best advantage:
vvb pno12 vvi po12 n2, vbg av-j j, c-acp np1 vmd p-acp vvg npg1 n1, vvg av-jn d j n2 cc vvz av-j cc p-acp dt js n1:
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for (as was said) the carelesnesse herein for defence, may proove as dangerous and fatall to a state,
for (as was said) the carelessness herein for defence, may prove as dangerous and fatal to a state,
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1037
as the too much confidence and trust in them. The end of the third Sermon.
as the too much confidence and trust in them. The end of the third Sermon.
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THE FOVRTH SERMON. HOS. 14.3.
THE FOURTH SERMON. HOS. 14.3.
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1039
Ashur shall not save us, we will not ride upon horses, neither will we say any more to the works of our hands, ye are our gods,
Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the works of our hands, you Are our God's,
np1 vmb xx vvi pno12, pns12 vmb xx vvi p-acp n2, dx vmb pns12 vvi d dc p-acp dt n2 pp-f po12 n2, pn22 vbr po12 n2,
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1040
for in thee the Fatherlesse findeth mercy.
for in thee the Fatherless finds mercy.
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1041
WE shewed you heretofore at large, how the Spirit of God by the Prophet, doth here dictate a forme of turning unto these Israelites, Take unto you wordes, and then teach them what they should returne backe againe:
WE showed you heretofore At large, how the Spirit of God by the Prophet, does Here dictate a Form of turning unto these Israelites, Take unto you words, and then teach them what they should return back again:
pns12 vvd pn22 av p-acp j, c-crq dt n1 pp-f np1 p-acp dt n1, vdz av vvi dt n1 pp-f vvg p-acp d np2, vvb p-acp pn22 n2, cc av vvb pno32 r-crq pns32 vmd vvi av av:
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1042
Thanks, So will wee render the Calves of our lips, wherein they shew two things. 1. That they have no great matters to render, Oxen or Sheepe, &c. 2. They shew what is most pleasing unto God, The Calves of our lips;
Thanks, So will we render the Calves of our lips, wherein they show two things. 1. That they have no great matters to render, Oxen or Sheep, etc. 2. They show what is most pleasing unto God, The Calves of our lips;
n2, av vmb pns12 vvb dt n2 pp-f po12 n2, c-crq pns32 vvb crd n2. crd cst pns32 vhb dx j n2 pc-acp vvi, n2 cc n1, av crd pns32 vvb r-crq vbz av-ds j-vvg p-acp np1, dt n2 pp-f po12 n2;
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that is, thankesgiving from a broken heart, which (as the Psalmist speakes) pleaseth God better then a bullocke that hath hornes and hoofes.
that is, thanksgiving from a broken heart, which (as the Psalmist speaks) Pleases God better then a bullock that hath horns and hoofes.
cst vbz, n1 p-acp dt j-vvn n1, r-crq (c-acp dt n1 vvz) vvz np1 av-jc cs dt n1 cst vhz n2 cc n2.
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1044
But this is not enough, the Holy Ghost therefore doth prescribe them together with Prayer and Thankesgiving, Reformation, Ashur shall not save us, we will not ride upon Horses,
But this is not enough, the Holy Ghost Therefore does prescribe them together with Prayer and Thanksgiving, Reformation, Ashur shall not save us, we will not ride upon Horses,
p-acp d vbz xx av-d, dt j n1 av vdz vvi pno32 av p-acp n1 cc n1, n1, np1 vmb xx vvi pno12, pns12 vmb xx vvi p-acp n2,
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1045
neither will we say any more to the workes of our hands, ye are our gods,
neither will we say any more to the works of our hands, you Are our God's,
dx vmb pns12 vvi d dc p-acp dt n2 pp-f po12 n2, pn22 vbr po12 n2,
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1046
for in thee the fatherlesse findeth mercy. for in thee the fatherless finds mercy.
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1047
So that here you have Reformation joyned with Prayer and Praise. Whence wee observed divers things, That without Reformation our Prayers are abhominable:
So that Here you have Reformation joined with Prayer and Praise. Whence we observed diverse things, That without Reformation our Prayers Are abominable:
av cst av pn22 vhb n1 vvn p-acp n1 cc vvb. c-crq pns12 vvd j n2, cst p-acp n1 po12 n2 vbr j:
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1048
That in Repentance there must be Reformation of our speciall sinne, which here they doe, Take this one thing more in the third place, which shall be added to the former.
That in Repentance there must be Reformation of our special sin, which Here they do, Take this one thing more in the third place, which shall be added to the former.
cst p-acp n1 a-acp vmb vbi n1 pp-f po12 j n1, r-crq av pns32 vdb, vvb d crd n1 av-dc p-acp dt ord n1, r-crq vmb vbi vvn p-acp dt j.
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1049
In Reformation, we must goe not onely to the outward delinquencies, but to the spring of them, which is some breach of the first Table. In Reformation, we must go not only to the outward delinquencies, but to the spring of them, which is Some breach of the First Table.
p-acp n1, pns12 vmb vvi xx av-j p-acp dt j n2, cc-acp p-acp dt n1 pp-f pno32, r-crq vbz d n1 pp-f dt ord n1.
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1050
The roote of all sinne is the deficiency of obedience to some command of the first Table, The root of all sin is the deficiency of Obedience to Some command of the First Table,
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1051
when confidence is not pitched aright in God, or when it is misapplyed, and misfastened to the creature:
when confidence is not pitched aright in God, or when it is misapplied, and misfastened to the creature:
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1052
when the soule sets up somewhat for a stay and prop unto it, which it should not doe, this is a spirituall and a subtle sinne,
when the soul sets up somewhat for a stay and prop unto it, which it should not do, this is a spiritual and a subtle sin,
c-crq dt n1 vvz a-acp av c-acp dt n1 cc vvi p-acp pn31, r-crq pn31 vmd xx vdi, d vbz dt j cc dt j n1,
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1053
and must be repented of, as here, Ashur shall not save us, &c. It were good therefore for all those who seriously intend the worke of Repentance to take this course.
and must be repented of, as Here, Ashur shall not save us, etc. It were good Therefore for all those who seriously intend the work of Repentance to take this course.
cc vmb vbi vvn pp-f, c-acp av, np1 vmb xx vvi pno12, av pn31 vbdr j av p-acp d d r-crq av-j vvb dt n1 pp-f n1 pc-acp vvi d n1.
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1054
If the grosse fault be of the second Table; take occasion of sorrow and mourning thence;
If the gross fault be of the second Table; take occasion of sorrow and mourning thence;
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1055
but when you have begunne there, resolve and bring all to the breeding sinne of all, which is, the fastning of the soule falsly:
but when you have begun there, resolve and bring all to the breeding sin of all, which is, the fastening of the soul falsely:
cc-acp c-crq pn22 vhb vvn a-acp, vvb cc vvi d p-acp dt n-vvg n1 pp-f d, r-crq vbz, dt vvg pp-f dt n1 av-j:
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1056
when it is not well fastened and bottomed in the root.
when it is not well fastened and bottomed in the root.
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And therefore it was well done by Luther, who in a Catechisme of his brings in the First Commandement into all the Commandements of the first and second Table.
And Therefore it was well done by Luther, who in a Catechism of his brings in the First Commandment into all the commandments of the First and second Table.
cc av pn31 vbds av vdn p-acp np1, r-crq p-acp dt n1 pp-f png31 vvz p-acp dt ord n1 p-acp d dt n2 pp-f dt ord cc ord n1.
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1058
Thou shalt have no other gods but me, Therefore thou shalt sanctifie the Sabbath; Honour thy Father and Mother, shalt not take my Name in vaine: shalt not Commit Adultery, shalt not steale, &c. Because he that hath no god but that God in his heart, will be sure to sanctifie the Sabbath; Honour his Father and Mother, not Commit Adultery, nor steale. And whence come all the breaches of the Second Table? Hence, that there is not the true feare and love of God in our hearts,Thou shalt have no other God's but me, Therefore thou shalt sanctify the Sabbath; Honour thy Father and Mother, shalt not take my Name in vain: shalt not Commit Adultery, shalt not steal, etc. Because he that hath no god but that God in his heart, will be sure to sanctify the Sabbath; Honour his Father and Mother, not Commit Adultery, nor steal. And whence come all the Breaches of the Second Table? Hence, that there is not the true Fear and love of God in our hearts,
pns21 vm2 vhi dx j-jn n2 p-acp pno11, av pns21 vm2 vvi dt n1; vvb po21 n1 cc n1, vm2 xx vvi po11 n1 p-acp j: vm2 xx vvi n1, vm2 xx vvi, av p-acp pns31 cst vhz dx n1 cc-acp cst np1 p-acp po31 n1, vmb vbi j pc-acp vvi dt n1; vvb po31 n1 cc n1, xx vvb n1, ccx vvi. cc c-crq vvb d dt n2 pp-f dt ord n1? av, cst pc-acp vbz xx dt j n1 cc n1 pp-f np1 p-acp po12 n2,
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and it is just with God for their spirituall sinnes, to give them up to carnall and grosse sinnes.
and it is just with God for their spiritual Sins, to give them up to carnal and gross Sins.
cc pn31 vbz j p-acp np1 p-acp po32 j n2, pc-acp vvi pno32 a-acp p-acp j cc j n2.
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1060
Therefore, though the Israelites here, had many grosse sinnes to repent of, yet they goe to the spring head, the breeding sinne of all, false Confidence; this is to deale throughly, to goe to the core.
Therefore, though the Israelites Here, had many gross Sins to Repent of, yet they go to the spring head, the breeding sin of all, false Confidence; this is to deal thoroughly, to go to the core.
av, cs dt np2 av, vhd d j n2 pc-acp vvi pp-f, av pns32 vvb p-acp dt n1 n1, dt j-vvg n1 pp-f d, j n1; d vbz pc-acp vvi av-j, pc-acp vvi p-acp dt n1.
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1061
Ashur shall not save us, wee will not ride upon Horses. Ashur shall not save us, we will not ride upon Horses.
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1062
From whence in the third place, they descend to the next branch of their sinne, Idolatry.
From whence in the third place, they descend to the next branch of their sin, Idolatry.
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1063
Neither will we say any more to the workes of our hands, ye are our gods. Neither will we say any more to the works of our hands, you Are our God's.
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1064
All false confidence hath two objects, for it is alwaies either 1. Out of Religion, or 2. In Religion.
All false confidence hath two objects, for it is always either 1. Out of Religion, or 2. In Religion.
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1065
For the first, all ill confidence and trust if it be out of Religion, it is in the Creature, either 1. Out of us, or 2. In our selves.
For the First, all ill confidence and trust if it be out of Religion, it is in the Creature, either 1. Out of us, or 2. In our selves.
p-acp dt ord, d j-jn n1 cc n1 cs pn31 vbb av pp-f n1, pn31 vbz p-acp dt n1, d crd av pp-f pno12, cc crd p-acp po12 n2.
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Secondly, if it be in Religion, it is in a false god, as here, neither will wee say any more to the workes of our hands, ye are our gods.
Secondly, if it be in Religion, it is in a false god, as Here, neither will we say any more to the works of our hands, you Are our God's.
ord, cs pn31 vbb p-acp n1, pn31 vbz p-acp dt j n1, c-acp av, dx n1 pns12 vvi d dc p-acp dt n2 pp-f po12 n2, pn22 vbr po12 n2.
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1067
Observe hence in the first place, Man naturally is prone to Idolatry.
Observe hence in the First place, Man naturally is prove to Idolatry.
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The story of the Bible and of all Ages sheweth how prone men are to Idolatry and will-worship, and what miseries ensued thereupon. The story of the bible and of all Ages shows how prove men Are to Idolatry and will-worship, and what misery's ensued thereupon.
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Amongst other instances, wee see how presently after that breach in the Kingdome of David and Salomon, by Ieroboams setting up of two Calves, how suddenly they fell to Idolatry,
among other instances, we see how presently After that breach in the Kingdom of David and Solomon, by Ieroboams setting up of two Calves, how suddenly they fell to Idolatry,
p-acp j-jn n2, pns12 vvb c-crq av-j p-acp d n1 p-acp dt n1 pp-f np1 cc np1, p-acp vvz vvg a-acp pp-f crd n2, c-crq av-j pns32 vvd p-acp n1,
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so that after that there was not one good King amongst them all, untill the nation was destroyed.
so that After that there was not one good King among them all, until the Nation was destroyed.
av cst p-acp cst a-acp vbds xx crd j n1 p-acp pno32 d, c-acp dt n1 vbds vvn.
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And so in the story of their Antiquities, see how prone they were to Idolatry in the wildernesse;
And so in the story of their Antiquities, see how prove they were to Idolatry in the Wilderness;
cc av p-acp dt n1 pp-f po32 n2, vvb c-crq j pns32 vbdr p-acp n1 p-acp dt n1;
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1072
Moses doth but goe up to the Mount, and they fall to Idolatrie; cause Aaron to make a Calfe, and dance round about it.Moses does but go up to the Mount, and they fallen to Idolatry; cause Aaron to make a Calf, and dance round about it.
np1 vdz p-acp vvi a-acp p-acp dt n1, cc pns32 vvb p-acp n1; n1 np1 pc-acp vvi dt n1, cc vvi av-j p-acp pn31.
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1073
The thing is so palpable, that it need not be stood upon, That mans nature is prone to Idolatry, which will not raise up it selfe to God,
The thing is so palpable, that it need not be stood upon, That men nature is prove to Idolatry, which will not raise up it self to God,
dt n1 vbz av j, cst pn31 vvb xx vbi vvn p-acp, cst ng1 n1 vbz j p-acp n1, r-crq vmb xx vvi p-acp pn31 n1 p-acp np1,
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1074
but fetch God to it selfe, and conceive of him according to its false imaginations. Now Idolatry is two waies committed in the false hollow and deceitfull heart of man:
but fetch God to it self, and conceive of him according to its false Imaginations. Now Idolatry is two ways committed in the false hollow and deceitful heart of man:
cc-acp vvb np1 p-acp pn31 n1, cc vvi pp-f pno31 vvg p-acp po31 j n2. av n1 vbz crd n2 vvn p-acp dt j j-jn cc j n1 pp-f n1:
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1075
either 1. By attributing to the creature that which is proper to God onely;
either 1. By attributing to the creature that which is proper to God only;
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investing it with Gods Properties, or 2. By worshipping the true God in a false manner. investing it with God's Properties, or 2. By worshipping the true God in a false manner.
vvg pn31 p-acp npg1 n2, cc crd p-acp vvg dt j np1 p-acp dt j n1.
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1077
So that in the first place, Idolatry is to invest the creature with Gods properties. Goe to the highest creature, Christs Humane nature;
So that in the First place, Idolatry is to invest the creature with God's properties. Go to the highest creature, Christ Humane nature;
av cst p-acp dt ord n1, n1 vbz pc-acp vvi dt n1 p-acp npg1 n2. vvb p-acp dt js n1, npg1 j n1;
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1078
wee have some bitter spirits (Lutherans they call them) Protestants;
we have Some bitter spirits (Lutherans they call them) Protestants;
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1079
who attribute to the humane nature of Christ, that which onely is proper to God, to be every where,
who attribute to the humane nature of christ, that which only is proper to God, to be every where,
r-crq n1 p-acp dt j n1 pp-f np1, cst r-crq av-j vbz j p-acp np1, pc-acp vbi d q-crq,
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1080
and therefore to be in the Sacrament. You have some come neere them, both in their opinion and in their bitternesse.
and Therefore to be in the Sacrament. You have Some come near them, both in their opinion and in their bitterness.
cc av pc-acp vbi p-acp dt n1. pn22 vhb d vvn av-j pno32, av-d p-acp po32 n1 cc p-acp po32 n1.
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1081
They will have a nescio quomodo, Christ is there though they know not how; but this is to make Christs humane nature a god;
They will have a nescio quomodo, christ is there though they know not how; but this is to make Christ humane nature a god;
pns32 vmb vhi dt fw-la fw-la, np1 vbz a-acp cs pns32 vvb xx c-crq; cc-acp d vbz pc-acp vvi npg1 j n1 dt n1;
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1082
to make an Idoll of it.
to make an Idol of it.
pc-acp vvi dt n1 pp-f pn31.
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1083
So prayers to Saints and Angels, this makes Idols of them, because it invests them with properties to know our hearts, which hee must know unto whom wee pray.
So Prayers to Saints and Angels, this makes Idols of them, Because it invests them with properties to know our hearts, which he must know unto whom we pray.
av n2 p-acp n2 cc n2, d vvz n2 pp-f pno32, c-acp pn31 vvz pno32 p-acp n2 pc-acp vvi po12 n2, r-crq pns31 vmb vvi p-acp ro-crq pns12 vvb.
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1084
And then, it gives unto them that which is proper to God, Worship, and Prayer.
And then, it gives unto them that which is proper to God, Worship, and Prayer.
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1085
But, we must call upon none, but whom we must beleeve in, and we must beleeve in none but God.
But, we must call upon none, but whom we must believe in, and we must believe in none but God.
p-acp, pns12 vmb vvi p-acp pix, p-acp ro-crq pns12 vmb vvi p-acp, cc pns12 vmb vvi p-acp pix cc-acp np1.
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1086
Therefore, worshipping of Saints or Angels is Idolatry.
Therefore, worshipping of Saints or Angels is Idolatry.
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1087
Secondly, Idolatry is to worship the true God in a false manner, to fixe his presence to that we should not fixe it to, to annexe it to statues, Images, Crucifixes, the picture of the Virgin Mary and the like.
Secondly, Idolatry is to worship the true God in a false manner, to fix his presence to that we should not fix it to, to annex it to statues, Images, Crucifixes, the picture of the Virgae Marry and the like.
ord, n1 vbz pc-acp vvi dt j np1 p-acp dt j n1, pc-acp vvi po31 n1 p-acp cst pns12 vmd xx vvi pn31 p-acp, pc-acp vvi pn31 p-acp n2, n2, vvz, dt n1 pp-f dt n1 uh cc dt j.
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1088
Not to run into the common place of Idolatry, but to come home unto our selves.
Not to run into the Common place of Idolatry, but to come home unto our selves.
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1089
Whether are the Papists Idolaters or not, like unto these Israelites, who say (being converted) neither will we say unto the workes of our hands, ye are our gods?
Whither Are the Papists Idolaters or not, like unto these Israelites, who say (being converted) neither will we say unto the works of our hands, you Are our God's?
cs vbr dt njp2 n2 cc xx, av-j p-acp d np2, r-crq vvb (vbg vvn) dx n1 pns12 vvb p-acp dt n2 pp-f po12 n2, pn22 vbr po12 n2?
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1090
I answer, yes, as grosse as ever the Heathens were, and worse.
I answer, yes, as gross as ever the heathens were, and Worse.
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1091
The very Aegyptians, they worshipped none for gods, but those who were alive, as a Papist himselfe saith, (though hee were an honest Papist) The Aegyptians worshipped living creatures,
The very egyptians, they worshipped none for God's, but those who were alive, as a Papist himself Says, (though he were an honest Papist) The egyptians worshipped living creatures,
dt j njp2, pns32 vvd pix p-acp n2, cc-acp d r-crq vbdr j, c-acp dt njp px31 vvz, (cs pns31 vbdr dt j njp) dt njp2 vvd vvg n2,
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1092
but we are worse then they, for we worship stocks and stones, and a peece of bread in the Sacrament.
but we Are Worse then they, for we worship stocks and stones, and a piece of bred in the Sacrament.
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And to this purpose, one of their Jesuites confesseth this, and yeeldeth the question for granted;
And to this purpose, one of their Jesuits Confesses this, and yields the question for granted;
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That if there be not a Transubstantiation of the bread turned into the body and blood of Christ, wee are worse Idolaters then these, and these nations:
That if there be not a Transubstantiation of the bred turned into the body and blood of christ, we Are Worse Idolaters then these, and these Nations:
cst cs pc-acp vbb xx dt n1 pp-f dt n1 vvd p-acp dt n1 cc n1 pp-f np1, pns12 vbr jc n2 cs d, cc d n2:
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because we worship a peece of bread, which is a dead thing. But we assume (according to the Scriptures, The Judgement of our Church, of Antiquity,
Because we worship a piece of bred, which is a dead thing. But we assume (according to the Scriptures, The Judgement of our Church, of Antiquity,
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and of the Truth it selfe) the bread is not Transubstantiated, at least it is a doubtfull matter;
and of the Truth it self) the bred is not Transubstantiated, At least it is a doubtful matter;
cc pp-f dt n1 pn31 n1) dt n1 vbz xx vvn, p-acp ds pn31 vbz dt j n1;
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for if it be not the intention of the Priest it is not: see here, upon what hazard they put the soules of people.
for if it be not the intention of the Priest it is not: see Here, upon what hazard they put the Souls of people.
c-acp cs pn31 vbb xx dt n1 pp-f dt n1 pn31 vbz xx: vvb av, p-acp r-crq n1 pns32 vvd dt n2 pp-f n1.
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But they have many shifts for themselves, as among the rest this is one, that they doe not worship the image,
But they have many shifts for themselves, as among the rest this is one, that they do not worship the image,
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but God or Christ before the Image.
but God or christ before the Image.
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To which the answer is, That the Fathers who wrote against the Heathens meet with this pretence, The Pagans had this excuse, we worship not this statue of Iupiter, but Iupiter himselfe.
To which the answer is, That the Father's who wrote against the heathens meet with this pretence, The Pagans had this excuse, we worship not this statue of Iupiter, but Iupiter himself.
p-acp r-crq dt n1 vbz, cst dt n2 r-crq vvd p-acp dt n2-jn vvb p-acp d n1, dt n2-jn vhd d n1, pns12 vvb xx d n1 pp-f np1, p-acp np1 px31.
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Thus they have no Allegation for themselves, but the Heathen had the same, which the Ancient Fathers confuted.
Thus they have no Allegation for themselves, but the Heathen had the same, which the Ancient Father's confuted.
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They are guilty of Idolatry in both the forenamed kindes:
They Are guilty of Idolatry in both the forenamed Kinds:
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For first, They worship things that they should not, as appeares by their Invocation of Saints, vows to them, their Temples, Altars and the like full of their Images, giving them honour due unto God.
For First, They worship things that they should not, as appears by their Invocation of Saints, vows to them, their Temples, Altars and the like full of their Images, giving them honour due unto God.
c-acp ord, pns32 vvb n2 cst pns32 vmd xx, c-acp vvz p-acp po32 n1 pp-f n2, n2 p-acp pno32, po32 n2, n2 cc dt j j pp-f po32 n2, vvg pno32 vvi j-jn p-acp np1.
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And then They worship the true God in a false manner before their Images, there is no kinde of Idolatry but they are grossely guilty of it.
And then They worship the true God in a false manner before their Images, there is no kind of Idolatry but they Are grossly guilty of it.
cc av pns32 vvb dt j np1 p-acp dt j n1 p-acp po32 n2, pc-acp vbz dx n1 pp-f n1 cc-acp pns32 vbr av-j j pp-f pn31.
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Whereof let this be the Use.
Whereof let this be the Use.
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First of all, of Thankefullnesse, that God hath brought us into Goshen, into a Kingdome of light, that we are borne in a time and place of knowledge of the true God, wherein is the true worship of the true God.
First of all, of Thankfulness, that God hath brought us into Goshen, into a Kingdom of Light, that we Are born in a time and place of knowledge of the true God, wherein is the true worship of the true God.
ord pp-f d, pp-f n1, cst np1 vhz vvn pno12 p-acp np1, p-acp dt n1 pp-f n1, cst pns12 vbr vvn p-acp dt n1 cc n1 pp-f n1 pp-f dt j np1, q-crq vbz dt j n1 pp-f dt j np1.
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It is a matter that wee cannot be too thankfull to God for.
It is a matter that we cannot be too thankful to God for.
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How shall wee shew our selves thankfull? In keeping fast the true worship of God we have, and keeping out Idolatry;
How shall we show our selves thankful? In keeping fast the true worship of God we have, and keeping out Idolatry;
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in reviving lawes in that kinde, if not making new.
in reviving laws in that kind, if not making new.
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What if there were liberty given for men to goe about the countrie to poyson people, would wee endure such persons,
What if there were liberty given for men to go about the country to poison people, would we endure such Persons,
q-crq cs pc-acp vbdr n1 vvn p-acp n2 pc-acp vvi p-acp dt n1 pc-acp vvi n1, vmd pns12 vvi d n2,
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and not lay hold upon them;
and not lay hold upon them;
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so in that wee are freed from Jesuites who goe about to poyson the soules of Gods people, let us shew our thankefullnesse for this,
so in that we Are freed from Jesuits who go about to poison the Souls of God's people, let us show our Thankfulness for this,
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and shun Idolatry of all sorts whatsoever.
and shun Idolatry of all sorts whatsoever.
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Secondly, see from hence, that there can bee no tolleration of that Religion, no more (as was said) then to suffer and tollerate poysoners,
Secondly, see from hence, that there can be no toleration of that Religion, no more (as was said) then to suffer and tolerate poisoners,
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as they said of Colloquintida in their pottage: so, there is death in the pot of Romish Religion.
as they said of Colloquintida in their pottage: so, there is death in the pot of Romish Religion.
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Therfore it were good to compell them to come in and serve the Lord their God: Therefore it were good to compel them to come in and serve the Lord their God:
av pn31 vbdr j pc-acp vvi pno32 pc-acp vvi p-acp cc vvi dt n1 po32 n1:
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as it is said, good Iosiah compelled those in his time to serve the Lord; so it were good such courses were taken to reforme and reclaime them.
as it is said, good Josiah compelled those in his time to serve the Lord; so it were good such courses were taken to reform and reclaim them.
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As Saint Augustine said of himselfe in his time, being a Donatist; hee altered his judgement by force;
As Saint Augustine said of himself in his time, being a Donatist; he altered his judgement by force;
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in which case, it would be with them as with children, who when they are young, must be forced to schoole;
in which case, it would be with them as with children, who when they Are young, must be forced to school;
p-acp r-crq n1, pn31 vmd vbi p-acp pno32 c-acp p-acp n2, r-crq c-crq pns32 vbr j, vmb vbi vvn pc-acp vvi;
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but afterwards, they thanke them who forced them.
but afterwards, they thank them who forced them.
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So it is in Religion, though it cannot be forced, yet such might afterwards blesse God for them who brought them to the meanes, who insteed of their blindnesse trained them up in more knowledge, by forcing them to use the meanes;
So it is in Religion, though it cannot be forced, yet such might afterwards bless God for them who brought them to the means, who instead of their blindness trained them up in more knowledge, by forcing them to use the means;
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for which (when God should open their eyes) they might blesse God another day.
for which (when God should open their eyes) they might bless God Another day.
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But this point of grosse Idolatry (so (largely handled in bookes) is onely touched by the way, that wee may hate Idolatry the more:
But this point of gross Idolatry (so (largely handled in books) is only touched by the Way, that we may hate Idolatry the more:
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which could not be left out, the words leading to say somewhat of it, seeing how these Converts heere hate it,
which could not be left out, the words leading to say somewhat of it, seeing how these Converts Here hate it,
r-crq vmd xx vbi vvn av, dt n2 vvg pc-acp vvi av pp-f pn31, vvg c-crq d vvz av vvb pn31,
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and out of that hatred make this profession:
and out of that hatred make this profession:
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neither will we say any more to the workes of our hands, ye are our gods, &c.neither will we say any more to the works of our hands, you Are our God's, etc.
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But this is not all, wee must know that there be other Idols then the Idols which wee make with our hands:
But this is not all, we must know that there be other Idols then the Idols which we make with our hands:
p-acp d vbz xx d, pns12 vmb vvi cst pc-acp vbi j-jn n2 cs dt n2 r-crq pns12 vvb p-acp po12 n2:
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besides these Religious Idols, there be Secular Idols in the world, such as men set up to themselves in their own hearts.
beside these Religious Idols, there be Secular Idols in the world, such as men Set up to themselves in their own hearts.
p-acp d j n2, pc-acp vbi j n2 p-acp dt n1, d c-acp n2 vvn a-acp p-acp px32 p-acp po32 d n2.
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Whatsoever takes up the heart most, which they attribute more to then to God, that is their Idoll, their god.
Whatsoever Takes up the heart most, which they attribute more to then to God, that is their Idol, their god.
r-crq vvz a-acp dt n1 av-ds, r-crq pns32 vvb av-dc p-acp av p-acp np1, cst vbz po32 n1, po32 n1.
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A mans love, a mans feare is his god.
A men love, a men Fear is his god.
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If a man feare greatnesse rather then God, that he had rather displease God then any great person, they are his Idols for the time.
If a man Fear greatness rather then God, that he had rather displease God then any great person, they Are his Idols for the time.
cs dt n1 vvb n1 av-c cs np1, cst pns31 vhd av-c vvi np1 av d j n1, pns32 vbr po31 n2 p-acp dt n1.
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The feare of man brings a snare, saith the Wiseman, and those who to get the favour of any in place, sacrifice therefore their Credit, Profession, Religion and soules; The Fear of man brings a snare, Says the Wiseman, and those who to get the favour of any in place, sacrifice Therefore their Credit, Profession, Religion and Souls;
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it is grosse Idolatry, dangerous to the partie, and dangerous to themselves.
it is gross Idolatry, dangerous to the party, and dangerous to themselves.
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It was the ruine of Herod to have that applause given him, and taken by him, The voice of God and not of man.
It was the ruin of Herod to have that applause given him, and taken by him, The voice of God and not of man.
pn31 vbds dt n1 pp-f np1 pc-acp vhi d n1 vvn pno31, cc vvn p-acp pno31, dt n1 pp-f np1 cc xx pp-f n1.
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So for any to bee blowen up with flatterers that lift them up above their due measure, it is an exceeding wrong to them, prejudiceth their comfort,
So for any to be blown up with Flatterers that lift them up above their due measure, it is an exceeding wrong to them, prejudiceth their Comfort,
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and will proove ill in the conclusion, indeed treason against their soules.
and will prove ill in the conclusion, indeed treason against their Souls.
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So there is a baser sort of Idolaters, who sacrifice their credit and state, whatsoever is good within them, their whole powers, to their base and filthy pleasures.
So there is a baser sort of Idolaters, who sacrifice their credit and state, whatsoever is good within them, their Whole Powers, to their base and filthy pleasures.
av pc-acp vbz dt jc n1 pp-f n2, r-crq n1 po32 n1 cc n1, r-crq vbz j p-acp pno32, po32 j-jn n2, p-acp po32 j cc j n2.
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Thus man is degenerate since his fall, that he makes that his god, which is meaner then himselfe.
Thus man is degenerate since his fallen, that he makes that his god, which is meaner then himself.
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Man that was ordained for everlasting happinesse and Communion with God is now brought to place his happinesse and contentment in base pleasures.
Man that was ordained for everlasting happiness and Communion with God is now brought to place his happiness and contentment in base pleasures.
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Wheras it is with the soule of man for good or ill, as it applies it selfe to that which is greater or meaner then it selfe.
Whereas it is with the soul of man for good or ill, as it Applies it self to that which is greater or meaner then it self.
cs pn31 vbz p-acp dt n1 pp-f n1 p-acp j cc j-jn, c-acp pn31 vvz pn31 n1 p-acp d r-crq vbz jc cc jc cs pn31 n1.
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If it apply it selfe to confidence and affiance in God, then it is better,
If it apply it self to confidence and affiance in God, then it is better,
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for it is the happinesse of the soule to have Communion with the spring of goodnesse,
for it is the happiness of the soul to have Communion with the spring of Goodness,
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as David speakes, It is good for me to draw neere to God, &c. when we suffer the soule to cleave in affiance to earthly things, it growes in some measure to the nature of the things adhered to:
as David speaks, It is good for me to draw near to God, etc. when we suffer the soul to cleave in affiance to earthly things, it grows in Some measure to the nature of the things adhered to:
c-acp np1 vvz, pn31 vbz j p-acp pno11 pc-acp vvi av-j p-acp np1, av c-crq pns12 vvb dt n1 pc-acp vvi p-acp n1 p-acp j n2, pn31 vvz p-acp d n1 p-acp dt n1 pp-f dt n2 vvn p-acp:
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when wee love the world and earthly things wee are earthly.
when we love the world and earthly things we Are earthly.
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Till the Spirit of God touch the soule (as the loadstone doth the heavie iron drawing it up as it were) it will cleave to the creature, to baser things then it selfe,
Till the Spirit of God touch the soul (as the Loadstone does the heavy iron drawing it up as it were) it will cleave to the creature, to baser things then it self,
p-acp dt n1 pp-f np1 vvb dt n1 (c-acp dt n1 vdz dt j n1 vvg pn31 a-acp p-acp pn31 vbdr) pn31 vmb vvi p-acp dt n1, p-acp jc n2 cs pn31 n1,
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and so makes the creature an Idoll, which is the common Idolatry of these times. Some make Favour, as the ambitious person:
and so makes the creature an Idol, which is the Common Idolatry of these times. some make Favour, as the ambitious person:
cc av vvz dt n1 dt n1, r-crq vbz dt j n1 pp-f d n2. d vvb vvi, p-acp dt j n1:
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some their Pleasures, as baser persons of meaner condition: and some Riches, every man as their temper, and as their temptations are.
Some their Pleasures, as baser Persons of meaner condition: and Some Riches, every man as their temper, and as their temptations Are.
d po32 n2, p-acp jc n2 pp-f jc n1: cc d n2, d n1 p-acp po32 n1, cc p-acp po32 n2 vbr.
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Now it is not enough to be found in Religion one way in the maine, but we must bee sound every way, without any touch of Idolatry.
Now it is not enough to be found in Religion one Way in the main, but we must be found every Way, without any touch of Idolatry.
av pn31 vbz xx av-d pc-acp vbi vvn p-acp n1 crd n1 p-acp dt j, cc-acp pns12 vmb vbi j d n1, p-acp d n1 pp-f n1.
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In a speciall manner, the Apostle calls the Covetous man an Idolater, because he makes his riches his Castle, thinking to carrie any thing with his wealth,
In a special manner, the Apostle calls the Covetous man an Idolater, Because he makes his riches his Castle, thinking to carry any thing with his wealth,
p-acp dt j n1, dt n1 vvz dt j n1 dt n1, c-acp pns31 vvz po31 n2 po31 n1, vvg pc-acp vvi d n1 p-acp po31 n1,
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but his riches oftentimes proove his ruine, for whatsoever a man loves more then God, God will make it his bane and ruine:
but his riches oftentimes prove his ruin, for whatsoever a man loves more then God, God will make it his bane and ruin:
cc-acp po31 n2 av vvi po31 n1, p-acp r-crq dt n1 vvz av-dc cs np1, np1 vmb vvi pn31 po31 n1 cc n1:
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at least be sure to take it away, if God meane to save the party: Therefore, heere they say;
At least be sure to take it away, if God mean to save the party: Therefore, Here they say;
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Ashur shall not save us, we will not ride on Horses, neither will we say any more to the worke of our hands, ye are our gods. Ashur shall not save us, we will not ride on Horses, neither will we say any more to the work of our hands, you Are our God's.
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For in thee the Fatherlesse findeth mercy.
For in thee the Fatherless finds mercy.
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Here he shewes the Reason of their rejecting of all false confidence in Ashur, in Horses, in Idols: because they had planted their confidence in the true God.
Here he shows the Reason of their rejecting of all false confidence in Ashur, in Horses, in Idols: Because they had planted their confidence in the true God.
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1155
They said so when they had smarted by Ashur, and by Idolatry: then Ashur shall not save us, &c. They knew it by Rule before,
They said so when they had smarted by Ashur, and by Idolatry: then Ashur shall not save us, etc. They knew it by Rule before,
pns32 vvd av c-crq pns32 vhd vvn p-acp np1, cc p-acp n1: av np1 vmb xx vvi pno12, av pns32 vvd pn31 p-acp n1 a-acp,
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but till God plagued them, as he did oft by Ashur and by Aegypt, when hee broke the reed that it did not onely not up hold them,
but till God plagued them, as he did oft by Ashur and by Egypt, when he broke the reed that it did not only not up hold them,
cc-acp c-acp np1 vvd pno32, c-acp pns31 vdd av p-acp np1 cc p-acp np1, c-crq pns31 vvd dt n1 cst pn31 vdd xx j xx p-acp vvi pno32,
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1157
but run into their hands, they made no such acknowledgement, hence observe, Vsually it is thus with man, hee never Repents till sinne be imbittered to him.
but run into their hands, they made no such acknowledgement, hence observe, Usually it is thus with man, he never Repents till sin be imbittered to him.
cc-acp vvb p-acp po32 n2, pns32 vvd dx d n1, av vvb, av-j pn31 vbz av p-acp n1, pns31 av-x vvz p-acp n1 vbb vvn p-acp pno31.
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1158
He never alters his confidence, till his trusts be taken away;
He never alters his confidence, till his trusts be taken away;
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when God overthrowes the mold of his devises, or brings them upon his owne head, setting him to reape the fruit of his owne waies;
when God overthrows the mould of his devises, or brings them upon his own head, setting him to reap the fruit of his own ways;
c-crq np1 vvz dt n1 pp-f po31 n2, cc vvz pno32 p-acp po31 d n1, vvg pno31 pc-acp vvi dt n1 pp-f po31 d n2;
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imbittering sinnefull courses to him, then hee returnes. Instruction without correction doth for the most part little good.
embittering sinful courses to him, then he returns. Instruction without correction does for the most part little good.
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When Ashur had dealt falsely with them, and Idolatry would doe them no good, then they begin to alter their judgement.
When Ashur had dealt falsely with them, and Idolatry would do them no good, then they begin to altar their judgement.
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1162
What makes men after too much confidence in their wit, when they have by their plots and devises gone beyond what they should doe,
What makes men After too much confidence in their wit, when they have by their plots and devises gone beyond what they should do,
q-crq vvz n2 p-acp av d n1 p-acp po32 n1, c-crq pns32 vhb p-acp po32 n2 cc n2 vvn p-acp r-crq pns32 vmd vdi,
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and wrapped and intangled themselves in a net of their owne weaving (as we say) alter their judgement? They are then become sick of their owne devices, this makes the change.
and wrapped and entangled themselves in a net of their own weaving (as we say) altar their judgement? They Are then become sick of their own devices, this makes the change.
cc vvd cc vvn px32 p-acp dt n1 pp-f po32 d vvg (c-acp pns12 vvb) vvi po32 n1? pns32 vbr av vvn j pp-f po32 d n2, d vvz dt n1.
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1164
For till then, the braine hath a kinde of net to wrap our devices in.
For till then, the brain hath a kind of net to wrap our devices in.
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So many have nets in their braines, wherewith they intangle themselves and others with their idle devices:
So many have nets in their brains, wherewith they entangle themselves and Others with their idle devices:
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1166
which when they have done, and so woven the webb of their owne misery; then they begin to say, as the Heathen saith, when he was deceived.
which when they have done, and so woven the web of their own misery; then they begin to say, as the Heathen Says, when he was deceived.
r-crq c-crq pns32 vhb vdn, cc av vvn dt n1 pp-f po32 d n1; av pns32 vvb pc-acp vvi, c-acp dt j-jn vvz, c-crq pns31 vbds vvn.
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1167
O foole am I, I was never a wise man. Then they begin to say, I was a foole to trust such and such.
O fool am I, I was never a wise man. Then they begin to say, I was a fool to trust such and such.
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I have tried such and such policies and they have deceived me, I will now alter my course.
I have tried such and such policies and they have deceived me, I will now altar my course.
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And surely, men of great parts are seldome converted, till God confound their plots, and laies flat all their false confidence.
And surely, men of great parts Are seldom converted, till God confound their plots, and lays flat all their false confidence.
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When Ashur disappoints them, then Ashur shall not save us, &c.
When Ashur disappoints them, then Ashur shall not save us, etc.
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1171
Therefore make this Use of it, not to bee discouraged when God doth confound any carnall plot or policie of ours,
Therefore make this Use of it, not to be discouraged when God does confound any carnal plot or policy of ours,
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as to thinke that God hates either a Nation or a Person, when they have ill successe in plots and projects which are not good.
as to think that God hates either a nation or a Person, when they have ill success in plots and projects which Are not good.
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Nay, it is a signe rather that God intends good; if they make a right use of it.
Nay, it is a Signen rather that God intends good; if they make a right use of it.
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God intends Conversion, to translate false confidence from the creature to himselfe, and to learne us to make God wise for us.
God intends Conversion, to translate false confidence from the creature to himself, and to Learn us to make God wise for us.
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1175
It is a happie thing when in this world God will disappoint a mans courses and counsells,
It is a happy thing when in this world God will disappoint a men courses and Counsels,
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1176
and bring him to shame, rather then he should goe on and thrive in an evill and carnall course,
and bring him to shame, rather then he should go on and thrive in an evil and carnal course,
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and so to end his daies.
and so to end his days.
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There is no evidence at all which can be given of a Reprobate, because there may be finall Repentance, Repentance at the last.
There is no evidence At all which can be given of a Reprobate, Because there may be final Repentance, Repentance At the last.
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But this is one, and as fearefull a signe as may be, to thrive and goe on in an evill course to the end.
But this is one, and as fearful a Signen as may be, to thrive and go on in an evil course to the end.
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When God shall disappoint and bring a man to shame in that he prided in, and built upon, It is a good signe;
When God shall disappoint and bring a man to shame in that he prided in, and built upon, It is a good Signen;
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if thereupon we take advantage to turne to God, and lay a better bottome and foundation,
if thereupon we take advantage to turn to God, and lay a better bottom and Foundation,
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as we see here, Ashur shall not save us, wee will not ride upon Horses, &c. For in thee the Fatherlesse findeth mercy.
as we see Here, Ashur shall not save us, we will not ride upon Horses, etc. For in thee the Fatherless finds mercy.
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As if he should say, wee have that supply of strength and comfort from thee, that Ashur, Horses and Idols cannot give:
As if he should say, we have that supply of strength and Comfort from thee, that Ashur, Horses and Idols cannot give:
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1184
Therefore wee will alter our confidence, to fixe and pitch it upon thee, and trust thee,
Therefore we will altar our confidence, to fix and pitch it upon thee, and trust thee,
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because, In thee the Fatherlesse findeth mercy. We shall not need to say, in thee will we trust;
Because, In thee the Fatherless finds mercy. We shall not need to say, in thee will we trust;
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for, if God be apprehended thus, as one, in whom the Fatherlesse findeth mercy, affiance will follow.
for, if God be apprehended thus, as one, in whom the Fatherless finds mercy, affiance will follow.
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1187
For, the object is the attractive and load-stone of the soule, so that if a fit object be presented unto it, Affiance, Confidence and Trust, will of it selfe follow.
For, the Object is the Attractive and Loadstone of the soul, so that if a fit Object be presented unto it, Affiance, Confidence and Trust, will of it self follow.
p-acp, dt n1 vbz dt j cc n1 pp-f dt n1, av cst cs dt j n1 vbi vvn p-acp pn31, n1, n1 cc n1, vmb pp-f pn31 n1 vvi.
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Therefore the Spirit of God forbeares multiplication of words, and sets downe this: For in thee the Fatherlesse findeth mercy:
Therefore the Spirit of God forbears multiplication of words, and sets down this: For in thee the Fatherless finds mercy:
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and doth not say, in thee will wee trust, for that is implied; whosoever conceives that God is so gratious and mercifull to despicable miserable persons:
and does not say, in thee will we trust, for that is implied; whosoever conceives that God is so gracious and merciful to despicable miserable Persons:
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1190
such as are set downe, in this one particular, Fatherlesse: they cannot but trust in God,
such as Are Set down, in this one particular, Fatherless: they cannot but trust in God,
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1191
therefore, the one is put for the other: For in thee the Fatherlesse findeth mercy. Whence, from the dependance of the words observe,
Therefore, the one is put for the other: For in thee the Fatherless finds mercy. Whence, from the dependence of the words observe,
av, dt pi vbz vvn p-acp dt n-jn: p-acp p-acp pno21 dt j vvz n1. q-crq, p-acp dt n1 pp-f dt n2 vvb,
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1192
That it is not sufficient to disclaime affiance in the creature, but wee must pitch that affiance aright upon God. That it is not sufficient to disclaim affiance in the creature, but we must pitch that affiance aright upon God.
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We must not onely take it off where it should not be placed, but set it where it should be.
We must not only take it off where it should not be placed, but Set it where it should be.
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Cease from evill, and learne to doe well. Trust not in the creature. Cease from man (as the Prophet saith) whose breath is in his Nostrills; Cease from evil, and Learn to do well. Trust not in the creature. Cease from man (as the Prophet Says) whose breath is in his Nostrils;
vvb p-acp j-jn, cc vvb pc-acp vdi av. vvb xx p-acp dt n1. vvb p-acp n1 (c-acp dt n1 vvz) rg-crq n1 vbz p-acp po31 n2;
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Commit thy waies to God, trust in him. Commit thy ways to God, trust in him.
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The Heathen by the light of nature knew this, that for the Negative, there is no trusting in the creature, which is a vaine thing, they could speake wonderfull wittily and to purpose of these things, especially the Stoicks. They could see the vanity of the creature:
The Heathen by the Light of nature knew this, that for the Negative, there is no trusting in the creature, which is a vain thing, they could speak wonderful wittily and to purpose of these things, especially the Stoics. They could see the vanity of the creature:
dt j-jn p-acp dt n1 pp-f n1 vvd d, cst p-acp dt j-jn, a-acp vbz dx vvg p-acp dt n1, r-crq vbz dt j n1, pns32 vmd vvi j av-j cc p-acp n1 pp-f d n2, av-j dt njp2. pns32 vmd vvi dt n1 pp-f dt n1:
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but for the Positive part, where to place their confidence, that they were ignorant in. And so, for the other part here;
but for the Positive part, where to place their confidence, that they were ignorant in. And so, for the other part Here;
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Neither will wee say any more to the workes of our hands yee are our gods. Neither will we say any more to the works of our hands ye Are our God's.
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Idolaters can see the vanity of false gods well enough.
Idolaters can see the vanity of false God's well enough.
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In Italy you have thousands of the wittier and learneder sort who see the folly and madnesse of their Religion.
In Italy you have thousands of the wittier and Learneder sort who see the folly and madness of their Religion.
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And among our selves, how many witty men can disclaime against Popery, who yet in their lives and conversations are not the better for it:
And among our selves, how many witty men can disclaim against Popery, who yet in their lives and conversations Are not the better for it:
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because they thinke it enough to see the error that misleades them, though they never pitch their confidence as they should doe.
Because they think it enough to see the error that misleads them, though they never pitch their confidence as they should do.
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It is not enough therefore to rest in the Negative part.
It is not enough Therefore to rest in the Negative part.
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A Negative Christian is no Christian, not to be an Idolater, not to be a Papist, no there must be somewhat else, we must bring forth good fruit,
A Negative Christian is no Christian, not to be an Idolater, not to be a Papist, not there must be somewhat Else, we must bring forth good fruit,
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or else wee are for the fire, and are neere to cursing and burning.
or Else we Are for the fire, and Are near to cursing and burning.
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This is spoken the rather, because many thinke themselves well, when they can disclaime against the errors of Popery, This is spoken the rather, Because many think themselves well, when they can disclaim against the errors of Popery,
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and that they are good Christians, because they can argue well.
and that they Are good Christians, Because they can argue well.
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O, such make Religion nothing but a matter of opinion, of canvasing an argument, &c. But, it is another manner of matter:
O, such make Religion nothing but a matter of opinion, of Canvassing an argument, etc. But, it is Another manner of matter:
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A divine Power exercised upon the soule, whereby it is transformed into the obedience of divine truth, and molded into it. A divine Power exercised upon the soul, whereby it is transformed into the Obedience of divine truth, and moulded into it.
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So that there must be a Positive, as well as a Negative Religion, a cleaving to God,
So that there must be a Positive, as well as a Negative Religion, a cleaving to God,
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as well as a forsaking of Idols. Againe, in the severing of these Idols from God, we must know and observe hence,
as well as a forsaking of Idols. Again, in the severing of these Idols from God, we must know and observe hence,
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That there is no Communion betweene God and Idols. That there is no Communion between God and Idols.
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Neither will wee say any more to the workes of our hands, ye are our gods; Neither will we say any more to the works of our hands, you Are our God's;
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for in thee the Fatherlesse findeth mercy. for in thee the Fatherless finds mercy.
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There must be a renouncing of false worship, Religion, and confidence, before we can trust in God.
There must be a renouncing of false worship, Religion, and confidence, before we can trust in God.
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Ye cannot serve God and Mammon, saith Christ. You cannot serve God and Mammon, Says christ.
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We cannot serve Christ and Antichrist together, wee may as well bring North and South, East and West together,
We cannot serve christ and Antichrist together, we may as well bring North and South, East and West together,
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and mingle light and darkenesse, as mixe two opposite Religions. You see here, one of them is disclaimed, ere affiance be placed in the other.
and mingle Light and darkness, as mix two opposite Religions. You see Here, one of them is disclaimed, ere affiance be placed in the other.
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Therfore the halters betwixt two Religions are heere condemned. It was excellent well said by Ioshua. They had there some mixture of false worship,
Therefore the halters betwixt two Religions Are Here condemned. It was excellent well said by Ioshua. They had there Some mixture of false worship,
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and thought therewith to serve also Iehovah: no (saith he) you cannot serve Iehovah. What is Ioshuahs meaning,
and Thought therewith to serve also Jehovah: not (Says he) you cannot serve Jehovah. What is Ioshuahs meaning,
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when he saith they could not? not onely that they had no power of themselves;
when he Says they could not? not only that they had no power of themselves;
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but you are a naughty false people, you thinke to jumble Gods worship, and that of Heathens together: you cannot serve God thus.
but you Are a naughty false people, you think to jumble God's worship, and that of heathens together: you cannot serve God thus.
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So a man may say to those who looke Rome - wards for worldly ends,
So a man may say to those who look Room - wards for worldly ends,
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and yet will be Protestants, you cannot serve God, you cannot bee sound Christians, halting thus betwixt both.
and yet will be Protestants, you cannot serve God, you cannot be found Christians, halting thus betwixt both.
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These are not compatible, they cannot stand together;
These Are not compatible, they cannot stand together;
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you must disclaime the one, if you will cleave to the other, we see the ground heere:
you must disclaim the one, if you will cleave to the other, we see the ground Here:
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Neither will wee say any more to the workes of our hands, ye are our gods; Neither will we say any more to the works of our hands, you Are our God's;
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for, in thee the Fatherlesse findeth mercy. for, in thee the Fatherless finds mercy.
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Againe, whereas upon disclaiming of false confidence in the creatures and Idols, they name this as a ground, For in thee the Fatherlesse findeth mercy; observe,
Again, whereas upon disclaiming of false confidence in the creatures and Idols, they name this as a ground, For in thee the Fatherless finds mercy; observe,
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In what measure and degree wee apprehend God aright to bee the All-sufficient true God, in that measure wee cast away all false confidence whatsoever. In what measure and degree we apprehend God aright to be the All-sufficient true God, in that measure we cast away all false confidence whatsoever.
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The more or lesse we conceive of God as we should doe, so the more or lesse wee disclaime confidence in the creature. The more or less we conceive of God as we should do, so the more or less we disclaim confidence in the creature.
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Those who in their affections of joy, love, affiance and delight, are taken up too much with the creature (say what they will) professe to all the world by their practise, that they know not God.
Those who in their affections of joy, love, affiance and delight, Are taken up too much with the creature (say what they will) profess to all the world by their practice, that they know not God.
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By the contrary, those who know and apprehend him in his greatnesse and goodnesse, as hee should bee apprehended, in that proportion they withdraw their affections from the creature and all things else.
By the contrary, those who know and apprehend him in his greatness and Goodness, as he should be apprehended, in that proportion they withdraw their affections from the creature and all things Else.
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It is with the soule in this case, as with a ballance, if the one skale bee drawne downe by a waight put in it, the other is lifted up.
It is with the soul in this case, as with a balance, if the one scale be drawn down by a weight put in it, the other is lifted up.
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So where God weighs downe in the soule, all other things are light, and where other things prevaile, there God is set light. Ashur shall not save us;
So where God weighs down in the soul, all other things Are Light, and where other things prevail, there God is Set Light. Ashur shall not save us;
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for hee can doe us no good: nor Horses, because they are vaine helps.
for he can do us not good: nor Horses, Because they Are vain helps.
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How attained they to this light esteeme of Ashur and Horses? For in thee the Fatherlesse findeth mercy.
How attained they to this Light esteem of Ashur and Horses? For in thee the Fatherless finds mercy.
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That which is taken from the creature they find in God.
That which is taken from the creature they find in God.
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And this is the Reason why the world so maligne good and sound Christians, they thinke, And this is the Reason why the world so malign good and found Christians, they think,
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when God gets, that they loose a feather (as wee say) some of their strength: surely so it is;
when God gets, that they lose a feather (as we say) Some of their strength: surely so it is;
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for when a Christian turnes to God and becomes sound, he comes to have a meane esteeme of that which formerly was great in his sight;
for when a Christian turns to God and becomes found, he comes to have a mean esteem of that which formerly was great in his sighed;
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his judgement is otherwise, as we see here, Ashur, Horses, Idols, and all they esteeme nothing of them.
his judgement is otherwise, as we see Here, Ashur, Horses, Idols, and all they esteem nothing of them.
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Horses and the like are good, usefull and necessary to serve Gods providence in the use of meanes, not to trust in or make coordinate with God.Horses and the like Are good, useful and necessary to serve God's providence in the use of means, not to trust in or make coordinate with God.
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In the world especially great persons would be gods in the hearts of people; therefore, when they see any make conscience of their waies; they thinke they loose them;
In the world especially great Persons would be God's in the hearts of people; Therefore, when they see any make conscience of their ways; they think they lose them;
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because now they will doe nothing but what may stand with the favour of God. Thus farre from the Connexion, Now to the words themselves.
Because now they will do nothing but what may stand with the favour of God. Thus Far from the Connexion, Now to the words themselves.
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For in thee the Fatherlesse findeth mercy. For in thee the Fatherless finds mercy.
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Wherein we have set forth unto us for our consideration of Gods rich goodnesse towards poore miserable sinners. 1. The Attribute of God, Mercy.
Wherein we have Set forth unto us for our consideration of God's rich Goodness towards poor miserable Sinners. 1. The Attribute of God, Mercy.
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2. The fit Object thereof, The Fatherlesse. Mercy is Gods sweetest Attribute, which sweetneth all his other Attributes;
2. The fit Object thereof, The Fatherless. Mercy is God's Sweetest Attribute, which sweeteneth all his other Attributes;
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for but for Mercy, whatsoever else is in God, were matter of terror to us. His Justice would affright us:
for but for Mercy, whatsoever Else is in God, were matter of terror to us. His justice would affright us:
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His Holinesse likewise (considering our impurity) would drive us from him:
His Holiness likewise (considering our impurity) would drive us from him:
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Depart from mee (saith Peter to our Saviour) for I am a sinnefull man; Depart from me (Says Peter to our Saviour) for I am a sinful man;
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and when the Prophet Isay saw God in his excellencie a little: and when the Prophet Saiah saw God in his excellency a little:
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Then he said, woe is me, for I am undone, because I am a man of uncleane lips, &c. His Power is terrible, it would confound us, His Majesty astonish us.Then he said, woe is me, for I am undone, Because I am a man of unclean lips, etc. His Power is terrible, it would confound us, His Majesty astonish us.
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O, but Mercy mitigates all, he that is great in Majesty is abounding in mercy; he that hath beames of Majesty hath bowels of mercy.
O, but Mercy mitigates all, he that is great in Majesty is abounding in mercy; he that hath beams of Majesty hath bowels of mercy.
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O, this draweth, especially miserable persons, In thee the Fatherlesse findeth mercy. And now, in the Covenant of Grace, this mercy sets all a worke.
O, this draws, especially miserable Persons, In thee the Fatherless finds mercy. And now, in the Covenant of Grace, this mercy sets all a work.
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For it is the mercy of God by which wee triumph now in the Covenant of Grace, in that mercy which stirr'd up his wisedome to finde out a way for mercy by satisfying his Iustice: So that the first mooving Attribute of God that set him a worke about that great worke of our salvation, by Jesus Christ, in the Covenant of Grace, was mercy, his tender mercy, his bowels of mercy: Therefore of all others, that Attribute is here named;
For it is the mercy of God by which we triumph now in the Covenant of Grace, in that mercy which stirred up his Wisdom to find out a Way for mercy by satisfying his justice: So that the First moving Attribute of God that Set him a work about that great work of our salvation, by jesus christ, in the Covenant of Grace, was mercy, his tender mercy, his bowels of mercy: Therefore of all Others, that Attribute is Here nam;
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For in thee the Fatherlesse findeth mercy. Mercy in God supposeth misery in the creature, either present or possible:For in thee the Fatherless finds mercy. Mercy in God Supposeth misery in the creature, either present or possible:
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for there is 1. A Preventing and 2. A rescuing mercy.
for there is 1. A Preventing and 2. A rescuing mercy.
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A Preventing mercy, whereby the creature is freed from possible misery, that it might fall into,
A Preventing mercy, whereby the creature is freed from possible misery, that it might fallen into,
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as it is his mercy that we are not such sinners in that degree as others are;
as it is his mercy that we Are not such Sinners in that degree as Others Are;
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and every man that hath understanding is beholding to God for their Preventing, as well as for their Rescuing mercy.
and every man that hath understanding is beholding to God for their Preventing, as well as for their Rescuing mercy.
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We thinke God is mercifull onely to those unto whom hee forgives great sins: O, he is mercifull to thee that standeth, thou mightest have fallen fowly else.
We think God is merciful only to those unto whom he forgives great Sins: Oh, he is merciful to thee that Stands, thou Mightest have fallen foully Else.
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Mercy supposeth misery either that wee are in or may fall into.
Mercy Supposeth misery either that we Are in or may fallen into.
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So that mercy in God may admit of a threefold consideration. 1. It supposeth Sinne; so there is a Pardoning mercy for that.
So that mercy in God may admit of a threefold consideration. 1. It Supposeth Sin; so there is a Pardoning mercy for that.
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Or 2. Misery, that is, a Delivering mercy. Or 3. Defect or want in the Creature, which is, Supplying mercy.
Or 2. Misery, that is, a Delivering mercy. Or 3. Defect or want in the Creature, which is, Supplying mercy.
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Whersoever mercy is conversant, it is usually about one of these three, either Sinne, or Misery, or Defects and wants, that is, to Persons in misery:
Wheresoever mercy is conversant, it is usually about one of these three, either Sin, or Misery, or Defects and Wants, that is, to Persons in misery:
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for indeed the word is more generall then Fatherlesse; Deserted persons, that are forsaken of others,
for indeed the word is more general then Fatherless; Deserted Persons, that Are forsaken of Others,
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and have no strength of their owne, they are heere meant by the Fatherlesse. Who have no meanes, wisedome, power or ability of their owne,
and have no strength of their own, they Are Here meant by the Fatherless. Who have no means, Wisdom, power or ability of their own,
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but are deserted and forsaken of others, whence the chiefe truth that offers it selfe to be considered of us is this,
but Are deserted and forsaken of Others, whence the chief truth that offers it self to be considered of us is this,
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That God is especially mercifull to those Persons who stand most in need of mercy. That God is especially merciful to those Persons who stand most in need of mercy.
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First, because these doe relish mercy most, and give him the glory of it, applying themselves most to his mercy, being beaten out of the creature: First, Because these do relish mercy most, and give him the glory of it, applying themselves most to his mercy, being beaten out of the creature:
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and the more we have communion with God being driven out of the creature and other comforts, the more he discovers himselfe to us:
and the more we have communion with God being driven out of the creature and other comforts, the more he discovers himself to us:
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as the neerer we are to the fire, the hotter it is, so the neerer wee are to God, the more good and gratious hee every way shewes himselfe unto us.
as the nearer we Are to the fire, the hotter it is, so the nearer we Are to God, the more good and gracious he every Way shows himself unto us.
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Now what makes us neere him, but extremity of misery, whereby we are beaten from all other holds whatsoever.
Now what makes us near him, but extremity of misery, whereby we Are beaten from all other holds whatsoever.
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It is acknowledged to be his worke, when hee doth it for these that are deserted of all others, It is acknowledged to be his work, when he does it for these that Are deserted of all Others,
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then he hath the chiefe glory of it.
then he hath the chief glory of it.
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This is one end why God suffers his children to fall into extreamity of great sorrowes and perplexities, to fall very low in depths of miseries (as the Scripture speakes) that hee might discover a depth of his mercy, beyond the depth of their misery, to shew that there is a depth deeper then that depth,
This is one end why God suffers his children to fallen into extremity of great sorrows and perplexities, to fallen very low in depths of misery's (as the Scripture speaks) that he might discover a depth of his mercy, beyond the depth of their misery, to show that there is a depth Deeper then that depth,
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for their misery is sinne, O but the bowels of his compassions are infinite both in measure and time: His mercy endureth for ever.
for their misery is sin, Oh but the bowels of his compassions Are infinite both in measure and time: His mercy Endureth for ever.
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Againe, God is jealous of their affiance and confidence, knowing that naturally, unlesse we fall into some straites and weaning extremities, we shall place our affiance upon the creature; Again, God is jealous of their affiance and confidence, knowing that naturally, unless we fallen into Some straits and weaning extremities, we shall place our affiance upon the creature;
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therefore he deales thus with us.
Therefore he deals thus with us.
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He knowes our sicknesse well enough, that we are desperatly addicted to present things, therefore to cure this sicknesse in us, he drawes us by extremities from the creature to himselfe, which when it failes we goe to him.
He knows our sickness well enough, that we Are desperately addicted to present things, Therefore to cure this sickness in us, he draws us by extremities from the creature to himself, which when it fails we go to him.
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Helpe Lord, why? for vaine is the helpe of man, it is time then to helpe. Help Lord, why? for vain is the help of man, it is time then to help.
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Helpe Lord, for the godly are perished from the earth. Help Lord, for the godly Are perished from the earth.
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It is time to helpe Lord, for if thou doe not, none will, whereby they come to have their confidence upon the rocke, which is worth all.
It is time to help Lord, for if thou do not, none will, whereby they come to have their confidence upon the rock, which is worth all.
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Other men they run from creature to creature, from helpe to helpe, as sicke bodies doe, to this and to that drug,
Other men they run from creature to creature, from help to help, as sick bodies do, to this and to that drug,
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and to this and that potion, they seeke to many things to beg comfort from;
and to this and that potion, they seek to many things to beg Comfort from;
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but a Christian hath a sure foundation that he may stay upon, In thee the fatherlesse findeth mercy.
but a Christian hath a sure Foundation that he may stay upon, In thee the fatherless finds mercy.
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To come now to speake of the words as they lie in the whole, they carry another instruction;
To come now to speak of the words as they lie in the Whole, they carry Another instruction;
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That God is very gratious and mercifull to fatherlesse and distressed persons. As we have it, Psal. 10.18. That God will judge the fatherlesse and the oppressed, that the man of the earth may no more oppresse. So Psal. 146.9.That God is very gracious and merciful to fatherless and distressed Persons. As we have it, Psalm 10.18. That God will judge the fatherless and the oppressed, that the man of the earth may no more oppress. So Psalm 146.9.
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It is said, The Lord preserveth the strangers, hee releeveth the fatherlesse and widdow, &c. And for the generall we have it, The Lord releeveth all that fall,
It is said, The Lord Preserveth the Strangers, he relieveth the fatherless and widow, etc. And for the general we have it, The Lord relieveth all that fallen,
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and raiseth up all that be bowed downe. and Raiseth up all that be bowed down.
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God he opens his eare to heare their crie, to judge the fatherlesse and the oppressed, the like we have in Exodus. Also thou shalt not oppresse a stranger, for ye know the heart of a stranger, seeing yee were strangers in the land of Egypt, and Exod. 22.23. saith he, Thou shalt not afflict any widdow or fatherlesse childe;
God he Opens his ear to hear their cry, to judge the fatherless and the oppressed, the like we have in Exodus. Also thou shalt not oppress a stranger, for you know the heart of a stranger, seeing ye were Strangers in the land of Egypt, and Exod 22.23. Says he, Thou shalt not afflict any widow or fatherless child;
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if thou asslict them in any wise, and they cry at all unto me, I will surely heare their crie. if thou asslict them in any wise, and they cry At all unto me, I will surely hear their cry.
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These among many, are direct places to shew the truth of this, that God is mercifull, not only in generall,
These among many, Are Direct places to show the truth of this, that God is merciful, not only in general,
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but to those persons set downe by a Synechdoche; a figure where one is set downe for all of the same kinde.
but to those Persons Set down by a Synecdoche; a figure where one is Set down for all of the same kind.
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God is mercifull to all persons, in any kind of misery or distresse whatsoever, as the Apostle speakes, God is he who comforted the abject person:
God is merciful to all Persons, in any kind of misery or distress whatsoever, as the Apostle speaks, God is he who comforted the abject person:
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the forlorne, the castaway persons of the world, and he is a very present helpe in trouble.
the forlorn, the castaway Persons of the world, and he is a very present help in trouble.
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So as when there are none to helpe, then he awaketh and rouseth up himselfe to lay hold for us, His owne arme brings salvation for his owne sake.
So as when there Are none to help, then he awakes and rouses up himself to lay hold for us, His own arm brings salvation for his own sake.
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So when there is misery and none to helpe, God will finde cause and ground from his owne bowells to shew mercy, to take pitty and compassion upon his poore Church and Children, which should teach us.
So when there is misery and none to help, God will find cause and ground from his own bowels to show mercy, to take pity and compassion upon his poor Church and Children, which should teach us.
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First of all, To take notice of this most excellent Attribute of God, and to make use of it upon all occasions, at our most need,
First of all, To take notice of this most excellent Attribute of God, and to make use of it upon all occasions, At our most need,
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then to present to our soules God thus described and set out by his owne Spirit, to be Hee that comforteth the Abject, and sheweth mercy to the fatherlesse and oppressed:
then to present to our Souls God thus described and Set out by his own Spirit, to be He that comforts the Abject, and shows mercy to the fatherless and oppressed:
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this we should make use of for the Church in generall, and for every one of our selves in particular.
this we should make use of for the Church in general, and for every one of our selves in particular.
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The Church hath beene a long time like a forlorne widdow as it were; God hath promised that he will have a care of the widdow and the fatherlesse,
The Church hath been a long time like a forlorn widow as it were; God hath promised that he will have a care of the widow and the fatherless,
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and so he will of his poore Church. We see in the parable, the widdow with her importunitie prevailed with an unrighteous Judge:
and so he will of his poor Church. We see in the parable, the widow with her importunity prevailed with an unrighteous Judge:
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the Church now being like a widdow, what is wanting but a spirit of supplication and Prayer, which spirit if the Church had to wrastle with God and lay hold upon him as Iaakob did, and not suffer God to rest till he had mercy on his poore Church:
the Church now being like a widow, what is wanting but a Spirit of supplication and Prayer, which Spirit if the Church had to wrestle with God and lay hold upon him as Jacob did, and not suffer God to rest till he had mercy on his poor Church:
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Certainely it would be better with it then it is, for God comforteth the widdow,
Certainly it would be better with it then it is, for God comforts the widow,
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if one, what will he doe for the whole Spouse which hath so long beene a despecable and forlorne widdow.
if one, what will he do for the Whole Spouse which hath so long been a despecable and forlorn widow.
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And for the time to come, It ought to minister matter of comfort for the Church, certainely, God that is mercifull to the Fatherlesse, he will be mercifull to the poore Church.
And for the time to come, It ought to minister matter of Comfort for the Church, Certainly, God that is merciful to the Fatherless, he will be merciful to the poor Church.
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We see in the Revelation, though the woeman was persecuted by the Dragon, yet there were given two wings of a great Eagle to her that she might flie unto the wildernesse, where she had a place provided of God.
We see in the Revelation, though the woman was persecuted by the Dragon, yet there were given two wings of a great Eagl to her that she might fly unto the Wilderness, where she had a place provided of God.
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It alludes to the story of the Israelites when they came out of Egypt, God provided for them in the wildernesse, they had Manna from Heaven,
It alludes to the story of the Israelites when they Come out of Egypt, God provided for them in the Wilderness, they had Manna from Heaven,
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and water out of the rocke, and till they came to Canaan, God provided every way for them in a marvellous manner.
and water out of the rock, and till they Come to Canaan, God provided every Way for them in a marvellous manner.
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So God will be sure to provide for his in the wildernesse of this world, he will have a harbour still for the Church,
So God will be sure to provide for his in the Wilderness of this world, he will have a harbour still for the Church,
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and a hiding place from the stormy tempests of her adversaries. Therefore let us not despaire, but stirre up a spirit of Prayer for the Church:
and a hiding place from the stormy tempests of her Adversaries. Therefore let us not despair, but stir up a Spirit of Prayer for the Church:
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that he who shewes mercy to the fatherlesse, and commands mercy to be shewed to the widdow;
that he who shows mercy to the fatherless, and commands mercy to be showed to the widow;
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that he would shew that himselfe, which he requires of us.
that he would show that himself, which he requires of us.
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And why may not we hope and trust for it? The Church in this world is as it were a fatherlesse person, a Pupill, an Orphan, a Sheepe in the midst of wolves, as Daniell in the lyons den,
And why may not we hope and trust for it? The Church in this world is as it were a fatherless person, a Pupil, an Orphan, a Sheep in the midst of wolves, as Daniell in the lyons den,
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as a ship tossed in the waves, as a lillie among thornes, it is invironed with enemies,
as a ship tossed in the waves, as a Lily among thorns, it is environed with enemies,
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and of it selfe, (like the poore sheepe) is shiftlesse.
and of it self, (like the poor sheep) is shiftless.
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What is the Church but a company of weake persons? not so witty for the world as worldly wise men are,
What is the Church but a company of weak Persons? not so witty for the world as worldly wise men Are,
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nor so strong in the arme of flesh, nor so defenced? but a company of persons who have a hidden dependance upon God, we know not how,
nor so strong in the arm of Flesh, nor so defenced? but a company of Persons who have a hidden dependence upon God, we know not how,
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and hang as it were by a threed: as the Church in this land, and abroad in other places.
and hang as it were by a thread: as the Church in this land, and abroad in other places.
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The true Church is maintained we know not how:
The true Church is maintained we know not how:
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God keepes up Religion, the Church and all, because he is mercifull to the Fatherlesse, who have no shifting wits as the worldly Achitophels have.
God keeps up Religion, the Church and all, Because he is merciful to the Fatherless, who have no shifting wits as the worldly Achitophels have.
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God is wise for them that are not wise for themselves, and powerfull for them, that have little strength of their owne.
God is wise for them that Are not wise for themselves, and powerful for them, that have little strength of their own.
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Therefore, let us not be discouraged though we be weake creatures, a little flock, like a company of sheepe,
Therefore, let us not be discouraged though we be weak creatures, a little flock, like a company of sheep,
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yet notwithstanding we have a strong Sheapheard.
yet notwithstanding we have a strong Shepherd.
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The Church is like a vine, a poore despicable withered, crooked, weake plant, which windes about, The Church is like a vine, a poor despicable withered, crooked, weak plant, which winds about,
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and must be supported or else it sinkes to the ground, yet it is a fruitfull plant.
and must be supported or Else it sinks to the ground, yet it is a fruitful plant.
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So the the Church of God, a number of weake Christians professing Religion, they want many helps,
So the the Church of God, a number of weak Christians professing Religion, they want many helps,
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yet God supports them, and hath ordained this and that haven for them: as this Magistrate, and that Person, God hath one support or other for them.
yet God supports them, and hath ordained this and that Haven for them: as this Magistrate, and that Person, God hath one support or other for them.
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While they are fruitfull and true Vines, God will have a care of them, though they bee never so weake and despised in the eye of the world.
While they Are fruitful and true Vines, God will have a care of them, though they be never so weak and despised in the eye of the world.
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Againe, this should teach us, to make God our All-sufficiency in all estates whatsoever, and not to goe one haires breadth from a good conscience for feare of after claps.
Again, this should teach us, to make God our All-sufficiency in all estates whatsoever, and not to go one hairs breadth from a good conscience for Fear of After claps.
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I may be cast into prison, I may loose my goods.
I may be cast into prison, I may lose my goods.
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What of all this? is not God All-sufficient? and is not he especially seene in comforting of those who stand in most need of comfort, who want other helpes? and will he be indebted to any man who stands out in a good quarrell for his cause? will he not give needfull supply,
What of all this? is not God All-sufficient? and is not he especially seen in comforting of those who stand in most need of Comfort, who want other helps? and will he be indebted to any man who Stands out in a good quarrel for his cause? will he not give needful supply,
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if not in this world, yet in a better of all comforts whatsoever? It is a good supplie,
if not in this world, yet in a better of all comforts whatsoever? It is a good supplie,
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when the losse is in outward things, and the supply in inward peace, grace and strength;
when the loss is in outward things, and the supply in inward peace, grace and strength;
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it is a happy losse that is lost to the advantage.
it is a happy loss that is lost to the advantage.
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There was never any man yet from the beginning of the world, who lost by cleaving to Religion and good causes, God ever made it up one way or other.
There was never any man yet from the beginning of the world, who lost by cleaving to Religion and good Causes, God ever made it up one Way or other.
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Therefore this is a ground of courage, to cast our selves upon doing good when God offers the occasion, relying upon God as Hester did;
Therefore this is a ground of courage, to cast our selves upon doing good when God offers the occasion, relying upon God as Esther did;
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If I perish I perish, she meant, If I perish, I shall not perish; If I perish I perish, she meant, If I perish, I shall not perish;
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such have a better condition in the love and favour of God then they had before,
such have a better condition in the love and favour of God then they had before,
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or should have had, if they had not perished. It is the way not to perish, so to perish:
or should have had, if they had not perished. It is the Way not to perish, so to perish:
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it is as cleare and true as the Sun-shine: but we want faith to beleeve it.
it is as clear and true as the Sunshine: but we want faith to believe it.
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And then againe, let us make use of it in another kinde, to resist another temptation, what will become of my poore children,
And then again, let us make use of it in Another kind, to resist Another temptation, what will become of my poor children,
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if I doe thus and thus, stand thus and thus, and goe on in my innocency? what will become of thy children? it was well spoken by Lactantius, Because God would have men stand out and die in a good cause willingly;
if I do thus and thus, stand thus and thus, and go on in my innocency? what will become of thy children? it was well spoken by Lactantius, Because God would have men stand out and die in a good cause willingly;
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therefore hee hath promised in a speciall manner to bee a Father to the Fatherlesse, and a Husband to the Widow. Therefore he hath promised in a special manner to be a Father to the Fatherless, and a Husband to the Widow.
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Are we the chiefe Fathers of our children? No, we are but under God to bring those who are his children into the world, we are but instruments, God is the chiefe Father, best and last Father, The Everlasting Father; who takes upon him to be a Father to the Fatherlesse, whom hee chargeth all not to hart.
are we the chief Father's of our children? No, we Are but under God to bring those who Are his children into the world, we Are but Instruments, God is the chief Father, best and last Father, The Everlasting Father; who Takes upon him to be a Father to the Fatherless, whom he charges all not to heart.
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Experience shewes, how hee blesseth the posterity of the righteous, who have stood in defence of the truth.
Experience shows, how he Blesses the posterity of the righteous, who have stood in defence of the truth.
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Therefore, let us make no pretences either for basenesse, dejection of spirit, or covetousnesse to keepe us from well-doing, for God will reward all.
Therefore, let us make no pretences either for baseness, dejection of Spirit, or covetousness to keep us from welldoing, for God will reward all.
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O say some, I could be content not to bee so worldly, but it is for my children.
Oh say Some, I could be content not to be so worldly, but it is for my children.
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What saith the Apostle, Let those who are married be as if they were not married, meaning in regard of this scraping of wealth together by unlawfull meanes of covetousnesse,
What Says the Apostle, Let those who Are married be as if they were not married, meaning in regard of this scraping of wealth together by unlawful means of covetousness,
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or in regard of readinesse to doe workes of mercy.
or in regard of readiness to do works of mercy.
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What doth God appoint one Ordinance of marriage to take a man of all good duties? No, notwithstanding this we must doe fitting workes of mercy;
What does God appoint one Ordinance of marriage to take a man of all good duties? No, notwithstanding this we must do fitting works of mercy;
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God will be the Father of the Fatherlesse. Many use oppression, and goe to Hell themselves, to make their children rich.
God will be the Father of the Fatherless. Many use oppression, and go to Hell themselves, to make their children rich.
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Who commands us to make our children in shew a while happy here, to make our soules and bodies miserable for ever.
Who commands us to make our children in show a while happy Here, to make our Souls and bodies miserable for ever.
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There is a moderate care (as the Apostle speakes) so that hee who cares not for his owne is worse then an infidell;
There is a moderate care (as the Apostle speaks) so that he who Cares not for his own is Worse then an infidel;
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but we must not make this pretence to excuse injurious and extortive courses: But let God alone; but we must not make this pretence to excuse injurious and extortive courses: But let God alone;
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he will doe all things well, trust him. Or, if any thing should befall us otherwise then well;
he will do all things well, trust him. Or, if any thing should befall us otherwise then well;
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what if it doe? God is the God of the Fatherlesse, whatsoever he takes away hee supplies it better another way.
what if it do? God is the God of the Fatherless, whatsoever he Takes away he supplies it better Another Way.
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For whence have the creatures that infusion to helpe? Is it not from God? and when the creature is taken away, is not God where he was?
For whence have the creatures that infusion to help? Is it not from God? and when the creature is taken away, is not God where he was?
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And let us also learne hence;
And let us also Learn hence;
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that we answer Gods dealing in shewing mercy to the Fatherlesse and such as stand in need,
that we answer God's dealing in showing mercy to the Fatherless and such as stand in need,
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as the Apostle exhorts, Put on therefore, as the Elect of God (holy and Beloved) bowells of mercies, &c. as if hee should say,
as the Apostle exhorts, Put on Therefore, as the Elect of God (holy and beloved) bowels of Mercies, etc. as if he should say,
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as you would proove your selves to be Elect, members of Christ and children of God,
as you would prove your selves to be Elect, members of christ and children of God,
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so shew your likenesse in this particular, The bowels of mercy and compassion. This hath ever beene, and yet is at all times a character of Gods children,
so show your likeness in this particular, The bowels of mercy and compassion. This hath ever been, and yet is At all times a character of God's children,
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and shall be to the end of the world.
and shall be to the end of the world.
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It is a sig•• such a one hath found bowels of mercy, that is ready upon all occasions to powre forth those bowels of compassion upon others:
It is a sig•• such a one hath found bowels of mercy, that is ready upon all occasions to pour forth those bowels of compassion upon Others:
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as hard-heartednesse this way shewes a disposition which yet hath not rightly tasted of mercy.
as hardheartedness this Way shows a disposition which yet hath not rightly tasted of mercy.
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As we say in another case, those that are appeased in their consciences, in the sense of the forgivenesse of sinnes, they are peaceable to others, because they feele peace.
As we say in Another case, those that Are appeased in their Consciences, in the sense of the forgiveness of Sins, they Are peaceable to Others, Because they feel peace.
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So here, those that feele mercy, will bee mercifull; those that have felt love, will be loving to others.
So Here, those that feel mercy, will be merciful; those that have felt love, will be loving to Others.
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A good man is mercifull to his beast, but the mercies of the wicked are cruell. A good man is merciful to his beast, but the Mercies of the wicked Are cruel.
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Those therefore that are hard-hearted and unmercifull, hardening themselves against the complaints of the miserable:
Those Therefore that Are hardhearted and unmerciful, hardening themselves against the complaints of the miserable:
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there is (for the present) no comfort for them, that the Spirit of God hath wrought any change in their hearts,
there is (for the present) no Comfort for them, that the Spirit of God hath wrought any change in their hearts,
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for then it would stampe the image of God upon them, they would be mercifull to the fatherlesse, widow, and distressed persons.
for then it would stamp the image of God upon them, they would be merciful to the fatherless, widow, and distressed Persons.
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What shall wee thinke then of a generation of men, who by griping usury and the like courses have made many widowes miserable? Let such professe what they will,
What shall we think then of a generation of men, who by gripping Usury and the like courses have made many Widows miserable? Let such profess what they will,
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whilest they are thus hard-hearted, they have not the bowels of Christ.
whilst they Are thus hardhearted, they have not the bowels of christ.
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God is so mercifull, that you see (as the Jewes call them) hee hath hedges of the commandements, that is, he hath some remote commands which are not of the maine,
God is so merciful, that you see (as the Jews call them) he hath hedges of the Commandments, that is, he hath Some remote commands which Are not of the main,
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and all to hedge from cruelty: as, Thou shalt not kill the Dam upon th• west.
and all to hedge from cruelty: as, Thou shalt not kill the Dam upon th• west.
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Thou shalt not seeth a kid in his mothers milke. What tends this too? nothing but to shew the mercy and bowels of God, Thou shalt not sees a kid in his mother's milk. What tends this too? nothing but to show the mercy and bowels of God,
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and that hee would have us to abstaine from cruelty.
and that he would have us to abstain from cruelty.
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He that would not have us Murther; would have us keepe aloofe of, and not be mercilesse to the very dumbe creatures, birds and beasts:
He that would not have us Murder; would have us keep aloof of, and not be merciless to the very dumb creatures, Birds and beasts:
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therefore, let us labour to expresse the image of our heavenly Father in this.
Therefore, let us labour to express the image of our heavenly Father in this.
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Againe, we should use this as a plea against dejectednesse at the houre of death, in regard of those we leave behind us;
Again, we should use this as a plea against dejectedness At the hour of death, in regard of those we leave behind us;
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not to bee troubled what shall become of them, when wee are to yeeld up our soules to God:
not to be troubled what shall become of them, when we Are to yield up our Souls to God:
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but know that hee hath undertaken to be, the Father of the Fatherlesse and of the Widow.
but know that he hath undertaken to be, the Father of the Fatherless and of the Widow.
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Therefore, for shame, for shame, learne as to live, so to die by faith:
Therefore, for shame, for shame, Learn as to live, so to die by faith:
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and as to die by faith in other things, so to die in this faith, that God as he will receive thy soule,
and as to die by faith in other things, so to die in this faith, that God as he will receive thy soul,
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so he will receive the care of thy posterity.
so he will receive the care of thy posterity.
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Canst thou with affiance yeeld up thy soule unto God, and wilt thou not with the same confidence yeeld thy posterity.
Canst thou with affiance yield up thy soul unto God, and wilt thou not with the same confidence yield thy posterity.
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Thou art an Hypocrite if this distract and vexe thee, when yet thou pretendest to die in the faith of Christ.
Thou art an Hypocrite if this distract and vex thee, when yet thou pretendest to die in the faith of christ.
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Canst thou yeeld thy soule, and yet art grieved for thy posterity? no, leave it to God:
Canst thou yield thy soul, and yet art grieved for thy posterity? no, leave it to God:
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he is All-sufficient, The earth is the Lords, and the fullnesse thereof.
he is All-sufficient, The earth is the lords, and the fullness thereof.
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We need not feare to put our portion in his hands, he is rich enough, The earth and all is his.
We need not Fear to put our portion in his hands, he is rich enough, The earth and all is his.
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Therefore, when we are in any extreamitie whatsoever, relie on this mercy of so rich and powerfull a God, improove it,
Therefore, when we Are in any extremity whatsoever, rely on this mercy of so rich and powerful a God, improve it,
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for it is our portion, especially in a distressed condition.
for it is our portion, especially in a distressed condition.
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Were it not for Faith wrought by the blessed Spirit of God, he would loose the glory of this Attribute of mercy. Now Faith is a wise power of the soule, that sees in God what is fit for it, singling out in God what is fit for the present occasion of distresse.
Were it not for Faith wrought by the blessed Spirit of God, he would lose the glory of this Attribute of mercy. Now Faith is a wise power of the soul, that sees in God what is fit for it, singling out in God what is fit for the present occasion of distress.
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Is a man in any extremity of misery, let him looke to mercy. Is a man oppressed, let him looke to mercy to be revenged of his enemies:
Is a man in any extremity of misery, let him look to mercy. Is a man oppressed, let him look to mercy to be revenged of his enemies:
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is a man in any perplexity, let him looke to mercy, joyned with wisedome, which is able to deliver him.
is a man in any perplexity, let him look to mercy, joined with Wisdom, which is able to deliver him.
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Religion is nothing else but an application of the soule to God:
Religion is nothing Else but an application of the soul to God:
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and a fetching out of him somewhat (as he hath discovered himselfe in the Covenant) fit for all our exigents;
and a fetching out of him somewhat (as he hath discovered himself in the Covenant) fit for all our exigents;
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1401
as there is somewhat in God, and in the Promises, for all estates of the soule.
as there is somewhat in God, and in the Promises, for all estates of the soul.
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1402
Faith therefore is wittie to looke to that in God which is fit for its turne.
Faith Therefore is witty to look to that in God which is fit for its turn.
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1403
Let us therefore take heed of Satans policie herein: who in our extreamity useth this as a weapon to shake our Faith. Let us Therefore take heed of Satan policy herein: who in our extremity uses this as a weapon to shake our Faith.
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1404
Tush (as it is in the Psalme) God hath forsaken and forgotten him. Tush (as it is in the Psalm) God hath forsaken and forgotten him.
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1405
Hath he so? nay, because I am in extremity and deferted above others, rather God now regards me more then before,
Hath he so? nay, Because I am in extremity and deferted above Others, rather God now regards me more then before,
vhz pns31 av? uh-x, c-acp pns11 vbm p-acp n1 cc vvn p-acp n2-jn, av np1 av vvz pno11 av-dc cs a-acp,
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1406
because, hee scourgeth every sonne whom he receiveth. So retort Satans fierie darts backe againe.
Because, he scourges every son whom he receives. So retort Satan fiery darts back again.
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1407
For indeed that is the time wherin God exalts and shewes himselfe most glorious and triumphant in mercy, where misery is greatest.
For indeed that is the time wherein God exalts and shows himself most glorious and triumphant in mercy, where misery is greatest.
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1408
Where sinne abounds, there grace abounds much more, so where misery abounds, mercy superabounds much more. Where sin abounds, there grace abounds much more, so where misery abounds, mercy superabounds much more.
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1409
Therefore let us be as wise for our soules, as Satan can be malicious against them, what hee useth for a weapon to wound the soule, use the same as a weapon against him.
Therefore let us be as wise for our Souls, as Satan can be malicious against them, what he uses for a weapon to wound the soul, use the same as a weapon against him.
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1410
To end all, let Faith in Gods mercy answer this his description; and let it be a description ingrafted into us at such a time.
To end all, let Faith in God's mercy answer this his description; and let it be a description ingrafted into us At such a time.
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1411
Doth God care for the fatherlesse, & meane persons who are cast down & afflicted? why then, I will trust that God who doth so, being in this case my self.
Does God care for the fatherless, & mean Persons who Are cast down & afflicted? why then, I will trust that God who does so, being in this case my self.
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1412
If he wil help in Extremitie, trust him in Extremitie: If hee will helpe in distresse, trust him in distresse: if he will helpe when all forsake, trust him when we are forsaken of all.
If he will help in Extremity, trust him in Extremity: If he will help in distress, trust him in distress: if he will help when all forsake, trust him when we Are forsaken of all.
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1413
What if a streame bee taken away? yet none can take away God from thee:
What if a stream be taken away? yet none can take away God from thee:
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1414
what if a beame be taken away? thou hast the Sun it selfe:
what if a beam be taken away? thou haste the Sun it self:
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1415
what if a particular comfort be taken away, so long as God, who comforteth the abject, and is mercifull to the distressed, Fatherlesse and Widowes, continues with thee, thou needs not feare.
what if a particular Comfort be taken away, so long as God, who comforts the abject, and is merciful to the distressed, Fatherless and Widows, continues with thee, thou needs not Fear.
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1416
A man cannot want comfort and mercy, so long as the Father of mercies is in covenant with him.
A man cannot want Comfort and mercy, so long as the Father of Mercies is in Covenant with him.
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1417
If he sinne, he hath Pardoning mercy for him;
If he sin, he hath Pardoning mercy for him;
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1418
if weake, he hath Strengthening mercy; if in darknesse, he hath Quickning mercy; if we be dull, dead, and in danger, there is Rescuing mercy, and if subject to dangers wee may fall in, there is for that, Preventing mercy. Therefore there is mercy ready to compasse Gods children about in all conditions,
if weak, he hath Strengthening mercy; if in darkness, he hath Quickening mercy; if we be dull, dead, and in danger, there is Rescuing mercy, and if Subject to dangers we may fallen in, there is for that, Preventing mercy. Therefore there is mercy ready to compass God's children about in all conditions,
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1419
when they are invironed with dangers, yet God is neerer to guard their soules, then the danger is to hurt them.
when they Are environed with dangers, yet God is nearer to guard their Souls, then the danger is to hurt them.
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1420
Therefore let us take the counsell of the blessed Apostle, Be carefull for nothing, but in every thing by Prayer and supplication, with thankesgi-let your requests be knowne to God:
Therefore let us take the counsel of the blessed Apostle, Be careful for nothing, but in every thing by Prayer and supplication, with thankesgi-let your requests be known to God:
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1421
and what then, will God grant that I pray for? perhaps hee will not.
and what then, will God grant that I pray for? perhaps he will not.
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1422
But yet, The Peace of God which passeth all understanding, shall guard your hearts and mindes through Christ Iesus.
But yet, The Peace of God which passes all understanding, shall guard your hearts and minds through christ Iesus.
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1423
As if he should say, in nothing be overcarefull, let your care bee when ye have used the meanes, to depend upon God for support in the event and issue of all.
As if he should say, in nothing be overcarefull, let your care be when you have used the means, to depend upon God for support in the event and issue of all.
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1424
If God denie you what you pray for, he will grant you that which is better:
If God deny you what you pray for, he will grant you that which is better:
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1425
he will set up an excellent inward peace there, whereby he will stablish the soule in assurance of his love, pardon of sinnes and reconciliation:
he will Set up an excellent inward peace there, whereby he will establish the soul in assurance of his love, pardon of Sins and reconciliation:
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1426
whereby their soules shall be guarded, and their hearts and mindes preserved in Christ:
whereby their Souls shall be guarded, and their hearts and minds preserved in christ:
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so they become impregnable in all miseries whatsoever, when they have the Peace of God which passeth all understanding to guard them within.
so they become impregnable in all misery's whatsoever, when they have the Peace of God which passes all understanding to guard them within.
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1428
Therefore, let us not betray and loose our comforts, for want of making use of them;
Therefore, let us not betray and lose our comforts, for want of making use of them;
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or for feare some should call us Hypocrites: and on the other side, let us not flatter our selves in an evill course:
or for Fear Some should call us Hypocrites: and on the other side, let us not flatter our selves in an evil course:
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1430
but make the conscience good, which will beare us out in all miseries, dangers, and difficulties whatsoever.
but make the conscience good, which will bear us out in all misery's, dangers, and difficulties whatsoever.
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1431
Nothing makes losses, crosses, banishment, imprisonment, and death so terrible and out of measure dreadfull unto us,
Nothing makes losses, Crosses, banishment, imprisonment, and death so terrible and out of measure dreadful unto us,
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1432
but the inward guilt and sting in the inside, the tumults of conscience. Cleere this well once, make all whole within, let conscience be right and straight;
but the inward guilt and sting in the inside, the tumults of conscience. Clear this well once, make all Whole within, let conscience be right and straight;
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1433
let it have its just use and measure of truth and uprightnesse; and goe thy way in peace, I warrant thee, thou shalt hold up thy head,
let it have its just use and measure of truth and uprightness; and go thy Way in peace, I warrant thee, thou shalt hold up thy head,
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1434
and winde thy selfe out of all dangers well enough: nothing shall daunt or appale thy courage:
and wind thy self out of all dangers well enough: nothing shall daunt or appall thy courage:
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1435
for saith Salomon, The Righteous is bold as a Lyon;
for Says Solomon, The Righteous is bold as a lion;
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1436
what can, what should he feare, who is heire of all things, whose all things are, and who is reconciled to God in Christ, having all the Angels and Creatures for his servants:
what can, what should he Fear, who is heir of all things, whose all things Are, and who is reconciled to God in christ, having all the Angels and Creatures for his Servants:
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1437
for whose sake, all things must needs work together for good. The end of the fourth Sermon.
for whose sake, all things must needs work together for good. The end of the fourth Sermon.
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THE FIFTH SERMON. HOS. 14.4. J will heale their backesliding, J will love them freely, for mine Anger is turned away from him.
THE FIFTH SERMON. HOS. 14.4. J will heal their backsliding, J will love them freely, for mine Anger is turned away from him.
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THE superabounding mercies and marvellous loving kindnesses of a gratious and loving God to wretched and miserable sinners (as we have heard) is the substance and summe of this short sweet Chapter;
THE superabounding Mercies and marvellous loving Kindnesses of a gracious and loving God to wretched and miserable Sinners (as we have herd) is the substance and sum of this short sweet Chapter;
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wherein their ignorance is taught, their bashfullnesse is incouraged, their deadnesse is quickned, their untowardnesse is pardoned, their wounds are cured, all their objections and petitions answered:
wherein their ignorance is taught, their bashfullnesse is encouraged, their deadness is quickened, their untowardness is pardoned, their wounds Are cured, all their objections and petitions answered:
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1441
so as a large and open passage is made unto them and all other miserable penitent sinners for accesse unto the throne of grace.
so as a large and open passage is made unto them and all other miserable penitent Sinners for access unto the throne of grace.
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1442
If they want words, they are taught what to say; if discouraged for sinnes past, they are incouraged that sinne may be taken away;
If they want words, they Are taught what to say; if discouraged for Sins past, they Are encouraged that sin may be taken away;
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1443
yea all iniquity may be taken away;
yea all iniquity may be taken away;
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1444
Take away all iniquity; if their unworthinesse hinder them, they are taught for this, That God is gratious:Take away all iniquity; if their unworthiness hinder them, they Are taught for this, That God is gracious:
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1445
Receive us gratiously; if their by-past unthankfullnesse be any barre of hinderance unto them; they are taught to promise thankfullnesse:Receive us graciously; if their bypast unthankfulness be any bar of hindrance unto them; they Are taught to promise thankfulness:
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1446
So will wee render the Calves of our lips. So will we render the Calves of our lips.
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1447
And that their Repentance may appeare to be sound and unfained, they are brought in, making profession of their detestation of their bosome sins of false confidence and Idolatry:
And that their Repentance may appear to be found and unfeigned, they Are brought in, making profession of their detestation of their bosom Sins of false confidence and Idolatry:
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1448
Ashur shall not save us, wee will not ride upon Horses: Ashur shall not save us, we will not ride upon Horses:
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1449
neither will we say any more to the workes of our hands, ye are our gods. neither will we say any more to the works of our hands, you Are our God's.
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1450
And not onely doe they reject their false confidence:
And not only do they reject their false confidence:
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1451
to cease from evill, but they doe good, and pitch their affiance where it should be:
to cease from evil, but they do good, and pitch their affiance where it should be:
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1452
For, in thee the Fatherlesse findeth mercy. None must therefore be discouraged or run away from God, for what they have beene;
For, in thee the Fatherless finds mercy. None must Therefore be discouraged or run away from God, for what they have been;
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1453
for there may be a returning, God may have a time for them, who in his wise dispensation doth bring his children to distresse, that their delivery may be so much the more admired by themselves and others, to his glory and their good.
for there may be a returning, God may have a time for them, who in his wise Dispensation does bring his children to distress, that their delivery may be so much the more admired by themselves and Others, to his glory and their good.
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1454
He knowes us better then we our selves, how prone we are to leane upon the creature,
He knows us better then we our selves, how prove we Are to lean upon the creature,
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1455
therefore he is faine to take from us all our props and supports; whereupon we are forced to relie upon him.
Therefore he is feign to take from us all our props and supports; whereupon we Are forced to rely upon him.
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If we could doe this of our selves, it were an excellent worke and an undoubted evidence of the child of God, that hath a weaned soule in the midst of outward supports, to injoy them,
If we could do this of our selves, it were an excellent work and an undoubted evidence of the child of God, that hath a weaned soul in the midst of outward supports, to enjoy them,
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as if he possessed them not, not to be puft up with present greatnesse, not to swell with riches, nor be high minded:
as if he possessed them not, not to be puffed up with present greatness, not to swell with riches, nor be high minded:
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to consider of things to be as they are, weake things, (subordinate to God) which can help no further, then as he blesseth them.
to Consider of things to be as they Are, weak things, (subordinate to God) which can help no further, then as he Blesses them.
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But to come to the wordes now read. I will heale their backesliding and love them freely, &c.
But to come to the words now read. I will heal their backsliding and love them freely, etc.
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After that the Church had shewed her Repentance and truth of returning to God:
After that the Church had showed her Repentance and truth of returning to God:
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now in these words and the other verses unto the end of the chapter, (saving the last verse, which is a kind of acclamation issuing from all the rest of the foregoing verses, Who is wise and he shall understand these things, &c.) is set downe an answer unto that prayer, Repentance and reformation which the Church made, all the branches of which their former suit, the Lord doth punctually answer.
now in these words and the other Verses unto the end of the chapter, (Saving the last verse, which is a kind of acclamation issuing from all the rest of the foregoing Verses, Who is wise and he shall understand these things, etc.) is Set down an answer unto that prayer, Repentance and Reformation which the Church made, all the branches of which their former suit, the Lord does punctually answer.
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For, they had formerly prayed, Take away all iniquity, and receive us gratiously, doe good unto us: unto which he answers here,
For, they had formerly prayed, Take away all iniquity, and receive us graciously, do good unto us: unto which he answers Here,
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I will heale their backesliding, &c.I will heal their backsliding, etc.
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Which is thus much, I will pardon their iniquities, I will accept gratiously of them, I will love them freely,
Which is thus much, I will pardon their iniquities, I will accept graciously of them, I will love them freely,
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and so of the rest, as will appeare afterwards, and in summe, God answers all those desires which formerly he had stirred up in his people.
and so of the rest, as will appear afterwards, and in sum, God answers all those Desires which formerly he had stirred up in his people.
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Whence ere we come to the particulars, observe in generall. Where God doth give a spirit of prayer hee will answer.
Whence ere we come to the particulars, observe in general. Where God does give a Spirit of prayer he will answer.
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It needs no proofe, the point is so cleere and experimentall, all the saints can say this much from their experience of Gods gratious dealing with them:
It needs no proof, the point is so clear and experimental, all the Saints can say this much from their experience of God's gracious dealing with them:
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and the Scriptures are full of such instances and promises, which we all know. To name a place or two for all the rest.
and the Scriptures Are full of such instances and promises, which we all know. To name a place or two for all the rest.
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Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me. Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me.
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So in another place, And it shall come to passe that before they call I will answer, and whilst they speake I will heare.
So in Another place, And it shall come to pass that before they call I will answer, and while they speak I will hear.
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It hath beene made good to Persons, as Daniel, Elias, Salomon, Iaakob and others, and it hath beene,
It hath been made good to Persons, as daniel, Elias, Solomon, Jacob and Others, and it hath been,
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and is made good unto all ages of the Church from time to time, and shall be unto the end of the world.
and is made good unto all ages of the Church from time to time, and shall be unto the end of the world.
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And therefore the Prophet sets downe this as a conclusion undeniable from the premises, O thou that hearest prayer,
And Therefore the Prophet sets down this as a conclusion undeniable from the premises, Oh thou that Hearst prayer,
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unto thee shall all flesh come, whence he drawes this excellent consolation. Iniquities prevaile against mee; as for our transgressions, thou shalt purge them away. unto thee shall all Flesh come, whence he draws this excellent consolation. Iniquities prevail against me; as for our transgressions, thou shalt purge them away.
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The Reason is strong, because they are the motions of his owne Spirit which he stirs up in us.
The Reason is strong, Because they Are the motions of his own Spirit which he stirs up in us.
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For, hee dictates this Prayer unto them:
For, he dictates this Prayer unto them:
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Take with you words, &c. and say unto the Lord, take away all iniquity, and receive us gratiously. Take with you words, etc. and say unto the Lord, take away all iniquity, and receive us graciously.
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So that, where God stirs up holy desires by his Spirit, hee will answer exactly, there shall not a sigh be lost.
So that, where God stirs up holy Desires by his Spirit, he will answer exactly, there shall not a sighs be lost.
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Likewise (saith the Apostle) the Spirit also helpes our infirmities: Likewise (Says the Apostle) the Spirit also helps our infirmities:
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for we know not what we should pray for as we ought, but the Spirit it selfe makes intercession for us, with groanings which cannot be uttered. for we know not what we should pray for as we ought, but the Spirit it self makes Intercession for us, with groanings which cannot be uttered.
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Therefore there cannot a groane be lost, nor a darting of a sigh, whatsoever is spirituall must bee effectuall,
Therefore there cannot a groan be lost, nor a darting of a sighs, whatsoever is spiritual must be effectual,
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though it cannot be vented in words.
though it cannot be vented in words.
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For God hath an eare not onely neere a mans tongue to know what he saith, For God hath an ear not only near a men tongue to know what he Says,
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but also in a mans heart, to know what he desires, or would have.
but also in a men heart, to know what he Desires, or would have.
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As the observing carefull tender mother many times knowes what the child would have though it cannot speake:
As the observing careful tender mother many times knows what the child would have though it cannot speak:
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so God he knowes the desires, sighs, and groanes of the heart when we cannot speake.
so God he knows the Desires, sighs, and groans of the heart when we cannot speak.
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For, sometimes there may be such a confusion upon the soule, by reason of divers disturbances, that it cannot expresse nor vent it selfe in wordes,
For, sometime there may be such a confusion upon the soul, by reason of diverse disturbances, that it cannot express nor vent it self in words,
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therefore the Spirit vents it selfe then in sighs and groanes which are heard and accepted:
Therefore the Spirit vents it self then in sighs and groans which Are herd and accepted:
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because they are the desires of his owne Spirit. This much the Prophet David excellently sheweth.
Because they Are the Desires of his own Spirit. This much the Prophet David excellently shows.
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Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine eare to heare. Lord thou hast herd the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear.
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God he first prepares the heart to pray, then his eare to heare their prayers and desires.
God he First prepares the heart to pray, then his ear to hear their Prayers and Desires.
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If this will not incourage us to be much in suit to God, and put up our petitions to him, to labour for a spirit of prayer;
If this will not encourage us to be much in suit to God, and put up our petitions to him, to labour for a Spirit of prayer;
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I know not what will prevaile: when we know that no petition shall be turned backe againe unanswered.
I know not what will prevail: when we know that no petition shall be turned back again unanswered.
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When we are to deale with Princes upon earth, they oftentimes regard neither the persons nor their petitions,
When we Are to deal with Princes upon earth, they oftentimes regard neither the Persons nor their petitions,
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but turne their backes upon both. O! but a Christian hath the care of God and Heaven open unto him:
but turn their backs upon both. OH! but a Christian hath the care of God and Heaven open unto him:
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such credit in Heaven, that his desires and groanes are respected and heard.
such credit in Heaven, that his Desires and groans Are respected and herd.
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And undoubtedly a man may know that he shall be heard, when he hath a spirit of prayer, in one kind or other,
And undoubtedly a man may know that he shall be herd, when he hath a Spirit of prayer, in one kind or other,
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though not in the particulars, or kindes we aske; heare he will for our good.
though not in the particulars, or Kinds we ask; hear he will for our good.
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God will not loose the incense of his owne Spirit, of a spirit of prayer which he stirs up, it is so precious:
God will not lose the incense of his own Spirit, of a Spirit of prayer which he stirs up, it is so precious:
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Therefore let us labour to have a spirit of prayer, which God regards so much:
Therefore let us labour to have a Spirit of prayer, which God regards so much:
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Seeing for a certaine, wheresoever he gives a spirit of prayer, he meanes to give that we pray for,
Seeing for a certain, wheresoever he gives a Spirit of prayer, he means to give that we pray for,
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but according to his heavenly wisedome, as here his answer is, I will heale their Backesliding, I will love them freely, &c. God answers them exactly unto all they praid for, beginning first with the ground of all our comfort, forgivenesse of sinnes, According to their petition, Take away all iniquity: hee answers, I will heale their backesliding, or their rebellion.
but according to his heavenly Wisdom, as Here his answer is, I will heal their Backsliding, I will love them freely, etc. God answers them exactly unto all they prayed for, beginning First with the ground of all our Comfort, forgiveness of Sins, According to their petition, Take away all iniquity: he answers, I will heal their backsliding, or their rebellion.
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Backesliding is an aggravation of sin:Backsliding is an aggravation of since:
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every sinne is not a rebellion, Apostasie, or backsliding, for their be also sinnes of infirmities, we usually rancke sinnes thus, in 1. Sinnes of Ignorance. 2. Sinnes of Infirmitie. 3. Sinnes against knowledge, with a higher hand.
every sin is not a rebellion, Apostasy, or backsliding, for their be also Sins of infirmities, we usually rank Sins thus, in 1. Sinnes of Ignorance. 2. Sinnes of Infirmity. 3. Sinnes against knowledge, with a higher hand.
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And 4. The Sinnes against the Holy Ghost.
And 4. The Sinnes against the Holy Ghost.
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Now this is more then to cure sinnes of Ignorance, and of Infirmitie, when he saith, I will heale their backesliding.
Now this is more then to cure Sins of Ignorance, and of Infirmity, when he Says, I will heal their backsliding.
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But why doth he answer the higher pitch of an aggravation, when their petition was in a lower straine onely, (Take away all iniquity.)
But why does he answer the higher pitch of an aggravation, when their petition was in a lower strain only, (Take away all iniquity.)
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To shew, that he would answer them fully, that is, that he would heale all sinnes whatsoever:
To show, that he would answer them Fully, that is, that he would heal all Sins whatsoever:
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not onely of Ignorance, and of Infirmity; but also sinnes willingly committed, their rebellions and backeslidings. For indeed they were backesliding;
not only of Ignorance, and of Infirmity; but also Sins willingly committed, their rebellions and backslidings. For indeed they were backsliding;
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from the time of Ieroboam, that made the rent, the ten tribes grew worse and worse continually,
from the time of Jeroboam, that made the rend, the ten tribes grew Worse and Worse continually,
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so that they had beene utterly extinguished;
so that they had been utterly extinguished;
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but that God, was wondrous gratious to send them Prophets, to preserve many that they should not bow the knee to Baall; being mercifull to them, to beare with their backesliding so long:
but that God, was wondrous gracious to send them prophets, to preserve many that they should not bow the knee to Baal; being merciful to them, to bear with their backsliding so long:
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for besides their calves, they had false gods, they did not onely worship the true God in a false manner by the calves, but they had Baals also.
for beside their calves, they had false God's, they did not only worship the true God in a false manner by the calves, but they had Baal's also.
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So that we see God when he will comfort, will comfort to purpose, and take away all objections that the soule can make;
So that we see God when he will Comfort, will Comfort to purpose, and take away all objections that the soul can make;
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a guilty soule being full of objections; Oh my sinnes are many, great, rebellions, and Apostacies:
a guilty soul being full of objections; O my Sins Are many, great, rebellions, and Apostasies:
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But, be they what they will, Gods mercy in Christ is greater and more.
But, be they what they will, God's mercy in christ is greater and more.
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I will heale their backesliding, or their rebellion, God is above conscience, let Sathan terrifie the conscience as he will,I will heal their backsliding, or their rebellion, God is above conscience, let Sathan terrify the conscience as he will,
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and let conscience speake the worst it can against it selfe, yet God is greater. Therfore let the sinne be what it will, God will pardon all manner of sinnes;
and let conscience speak the worst it can against it self, yet God is greater. Therefore let the sin be what it will, God will pardon all manner of Sins;
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as they pray to pardon all, so he will take away all iniquity, heale their backesliding, but to come neerer the words. I will heale, &c. The healing meant here, is especially in the pardon of their sinnes, answerable to their desires in justification.
as they pray to pardon all, so he will take away all iniquity, heal their backsliding, but to come nearer the words. I will heal, etc. The healing meant Here, is especially in the pardon of their Sins, answerable to their Desires in justification.
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And there is a healing also in sanctification by the Spirit: when God takes away the venome from the wound, then God cures in sanctification; both are meant; but especially the first.
And there is a healing also in sanctification by the Spirit: when God Takes away the venom from the wound, then God cures in sanctification; both Are meant; but especially the First.
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In a wound we know there is, 1. The malignity and venome of it, and then, 2. The wound it selfe so festered and rankled.
In a wound we know there is, 1. The malignity and venom of it, and then, 2. The wound it self so festered and rankled.
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Now pardoning grace in justification, takes away the anguish and malice of the wound, so that it ceaseth to be so malignant and deadly as to kill, or infect.
Now pardoning grace in justification, Takes away the anguish and malice of the wound, so that it ceases to be so malignant and deadly as to kill, or infect.
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And then sanctification purgeth and cleanseth the wound, and heales it up. Now God through Christ doth both.
And then sanctification Purgeth and Cleanseth the wound, and heals it up. Now God through christ does both.
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The blood of Christ doth heale the guilt of sinne, which is the anger and malignity of it.
The blood of christ does heal the guilt of sin, which is the anger and malignity of it.
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And by the Spirit of Christ he heales the wound it selfe, and purgeth out the sicke and peccant humor by little and little through sanctification:
And by the Spirit of christ he heals the wound it self, and Purgeth out the sick and peccant humour by little and little through sanctification:
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God is a perfect healer, I will heale their backesliding.
God is a perfect healer, I will heal their backsliding.
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See here the state of the Church and Children of God, they are prone to backesliding and turning away:
See Here the state of the Church and Children of God, they Are prove to backsliding and turning away:
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we are naturally prone to decline further and further from God. So the Church of God planted in a family in the beginning of the world, we Are naturally prove to decline further and further from God. So the Church of God planted in a family in the beginning of the world,
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how soone was it prone to backesliding, this is one weakenesse since the fall, it is incident to our nature to be unsetled and unsteady in our holy resolutions.
how soon was it prove to backsliding, this is one weakness since the fallen, it is incident to our nature to be unsettled and unsteady in our holy resolutions.
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And whilst we live in the midst of temptations, the world, together with the sicklenesse of our own nature, evill examples,
And while we live in the midst of temptations, the world, together with the sicklenesse of our own nature, evil Examples,
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and Sathans perpetuall malice against God and the poore Church, are ill Pilots to lead us out of the way.
and Satan's perpetual malice against God and the poor Church, Are ill Pilots to led us out of the Way.
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This is spoken to make us carefull how to shunne Backesliding, for we see how many opinions are foisted in amongst us,
This is spoken to make us careful how to shun Backsliding, for we see how many opinions Are foisted in among us,
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and have got some head, that durst not before once be named amongst us. Popery spreads it selfe amaine;
and have god Some head, that durst not before once be nam among us. Popery spreads it self amain;
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even Churches are prone to backsliding.
even Churches Are prove to backsliding.
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Therefore S. Paules advice is, Bee not high minded, but feare, for if God spared not the naturall branches, take heed least he also spare not thee.
Therefore S. Paul's Advice is, be not high minded, but Fear, for if God spared not the natural branches, take heed lest he also spare not thee.
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What is become of Rome, so the same will become of us, if wee stop not our backeslidings.
What is become of Room, so the same will become of us, if we stop not our backslidings.
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Now in that Gods promise is, I will heale their backeslidings, observe in the first place.
Now in that God's promise is, I will heal their backslidings, observe in the First place.
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That sinne is a wound, and a disease. That sin is a wound, and a disease.
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Now as in sicknesse there is, 1. Griefe troubling and vexing the partie who feeles it: Now as in sickness there is, 1. Grief troubling and vexing the party who feels it:
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and 2. Deformitie of the place affected, which comes by wounds and weakenesses.
and 2. Deformity of the place affected, which comes by wounds and Weaknesses.
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So in all sinne (when wee are sensible of it) there is first griefe, vexation, and torment of conscience: and then againe, deformitie;
So in all sin (when we Are sensible of it) there is First grief, vexation, and torment of conscience: and then again, deformity;
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for it takes away the beauty and vigour of the soule, and dejects the countenance, it debaseth a man,
for it Takes away the beauty and vigour of the soul, and dejects the countenance, it debaseth a man,
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and takes away his excellencie, as Iacob saith of Reuben, Vnstable as water, thou shalt not excell,
and Takes away his excellency, as Iacob Says of Reuben, Unstable as water, thou shalt not excel,
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because thou wentest up to thy fathers bed. Because thou wentest up to thy Father's Bed.
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Saith God to Cain, why art thou wrath, and why is thy countenance fallen? and the Prophet David hee confesseth:
Says God to Cain, why art thou wrath, and why is thy countenance fallen? and the Prophet David he Confesses:
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when I kept silence, my bones waxed old through my roaring all the day long. when I kept silence, my bones waxed old through my roaring all the day long.
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So againe, There is no soundnesse in my flesh, because of thine anger, neither is there any rest in my bones, because of my sinne.
So again, There is no soundness in my Flesh, Because of thine anger, neither is there any rest in my bones, Because of my sin.
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So that sinne is a wound and a disease, whether wee consider the miseries it brings on soule and body or both.
So that sin is a wound and a disease, whither we Consider the misery's it brings on soul and body or both.
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Therefore howsoever a sinfull person thinke himselfe a goodly person, and weare his sins as ornaments about him, Pride, Lust and the like;
Therefore howsoever a sinful person think himself a goodly person, and wear his Sins as Ornament about him, Pride, Lust and the like;
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yet hee is a deformed loathsome person in the eyes and presence of God;
yet he is a deformed loathsome person in the eyes and presence of God;
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and when conscience is awakened, sinne will bee loathsome, irksome, and odious unto himselfe, fill him full of griefe and shame,
and when conscience is awakened, sin will be loathsome, irksome, and odious unto himself, fill him full of grief and shame,
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so that hee cannot endure the sight of his owne soule. Now all sinnes whatsoever are diseases:
so that he cannot endure the sighed of his own soul. Now all Sins whatsoever Are diseases:
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The first sinne of all sinnes, which wee call hereditarie Originall sinne, what is it but an hereditarie disease? a leprosie which we drew from our first Parents, spread over all the soule, having the seeds and spawne of all sinne in it.
The First sin of all Sins, which we call hereditary Original sin, what is it but an hereditary disease? a leprosy which we drew from our First Parents, spread over all the soul, having the seeds and spawn of all sin in it.
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The Church of Rome makes it lesse then other sinnes, as indeed Popery is ignorant both of the height of grace,
The Church of Room makes it less then other Sins, as indeed Popery is ignorant both of the height of grace,
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and of the depth of corruption; for, if they knew the one, they would bee more capable of the other.
and of the depth of corruption; for, if they knew the one, they would be more capable of the other.
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Why doe they not conceive aright of grace, and of the height of it? because they know not the depth of Originall sinne.
Why do they not conceive aright of grace, and of the height of it? Because they know not the depth of Original sin.
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And indeed the true knowledge of this disease is proper onely to the child of God in the true Church:
And indeed the true knowledge of this disease is proper only to the child of God in the true Church:
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none but he knowes what Originall sinne is, others can dispute and talke of it, but none feeles it but the child of God.
none but he knows what Original sin is, Others can dispute and talk of it, but none feels it but the child of God.
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Now all other particular actuall sinnes, be diseases flowing from hence:
Now all other particular actual Sins, be diseases flowing from hence:
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so that all diseases in this kinde, arise either 1. from our selves, as wee have a seminarie of them in our owne hearts:
so that all diseases in this kind, arise either 1. from our selves, as we have a seminary of them in our own hearts:
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or else, 2. from the infection and contagion of others:
or Else, 2. from the infection and contagion of Others:
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or 3. from Satan, who hath society with our spirits (as men have with the outward man) comming in by his suggestions and our intertaining of them:
or 3. from Satan, who hath society with our spirits (as men have with the outward man) coming in by his suggestions and our entertaining of them:
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so that in that respect, sin is like unto a wound and a disease, in regard of the cause of them.
so that in that respect, since is like unto a wound and a disease, in regard of the cause of them.
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And, in regard of the effects, sinne is like a disease. Diseases if they be neglected, breed death it selfe, and become incurable;
And, in regard of the effects, sin is like a disease. Diseases if they be neglected, breed death it self, and become incurable;
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so it is with the diseases and sinnes of the soule, neglect them, and the best end of them will bee, despaire in this world, whereupon wee may have advantage to flie unto the mercy of God in Christ.
so it is with the diseases and Sins of the soul, neglect them, and the best end of them will be, despair in this world, whereupon we may have advantage to fly unto the mercy of God in christ.
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This is the end of sinne, either to end in a good despaire, or in a fruitlesse barren despaire at the houre of death leading to Hell,
This is the end of sin, either to end in a good despair, or in a fruitless barren despair At the hour of death leading to Hell,
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when they have no grace to repent.
when they have no grace to Repent.
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The wages of sinne is death, &c. Sinne it selfe is a wound, and that which riseth from sinne, is a wound too, doubting and despaire: The wages of sin is death, etc. Sin it self is a wound, and that which Riseth from sin, is a wound too, doubting and despair:
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for this disease and wound of sinne, breeds that other disease, a despaire of mercy, which is the beginning of Hell, the second death.
for this disease and wound of sin, breeds that other disease, a despair of mercy, which is the beginning of Hell, the second death.
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These things might be further inlarged, but for the present onely in generall, know, That sinne is a disease and a wound of the soule, so much worse then the diseases of the body, by how much the soule is more pretious then it,
These things might be further enlarged, but for the present only in general, know, That sin is a disease and a wound of the soul, so much Worse then the diseases of the body, by how much the soul is more precious then it,
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and the death of the soule more terrible then the death of the body. Sinne is a disease and a wound:
and the death of the soul more terrible then the death of the body. Sin is a disease and a wound:
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for, what is Pride but a swelling? what is Anger, but an intemperate heate of the soule like an Ague as it were? what is Revenge,
for, what is Pride but a swelling? what is Anger, but an intemperate heat of the soul like an Ague as it were? what is Revenge,
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but a wild-fire in the soule? what is Lust, but a spreading Canker in the soule, tending to a consumption? what is Covetousnesse,
but a wildfire in the soul? what is Lust, but a spreading Canker in the soul, tending to a consumption? what is Covetousness,
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but as a sword, a perpetuall wounder of the soule, piercing it through with many sorrowes? what is Security,
but as a sword, a perpetual wonder of the soul, piercing it through with many sorrows? what is Security,
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but as it were the Lethargie and Apoplexie of the soule? and so wee might goe on in other resemblances.
but as it were the Lethargy and Apoplexy of the soul? and so we might go on in other resemblances.
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But it may be demanded, how shall we know that we are sicke of this sicknesse and disease you speake of?
But it may be demanded, how shall we know that we Are sick of this sickness and disease you speak of?
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How doe wee know that we are sicke in body? If the body be extreame cold, we know there is a distemper,
How do we know that we Are sick in body? If the body be extreme cold, we know there is a distemper,
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1578
or if it be extreame hot:
or if it be extreme hight:
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so if the soule be so extreame cold, that no heavenly Motives or sweet Promises can worke upon it, stirre it up,
so if the soul be so extreme cold, that no heavenly Motives or sweet Promises can work upon it, stir it up,
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1580
then certainely there is a disease upon the soule. If the soule be inflamed with Revenge and Anger, that soule is certainely diseased:
then Certainly there is a disease upon the soul. If the soul be inflamed with Revenge and Anger, that soul is Certainly diseased:
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1581
the temper of the soule is according to the passions thereof, a man may know by his Passions, when he hath a sick soule.
the temper of the soul is according to the passion thereof, a man may know by his Passion, when he hath a sick soul.
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1582
If a man cannot relish good diet, then wee count him a sick man, so when a man cannot rellish holy discourse, nor the Ordinances of God.
If a man cannot relish good diet, then we count him a sick man, so when a man cannot relish holy discourse, nor the Ordinances of God.
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1583
You have some men, that can rellish nothing but profits and pleasures, and such vanities, but no divine thing, such have sicke soules undoubtedly.
You have Some men, that can relish nothing but profits and pleasures, and such vanities, but no divine thing, such have sick Souls undoubtedly.
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1584
So againe, a man may know there is a deadly sicknesse and sorenesse upon the soule, 1 when it is senselesse of its wounds,
So again, a man may know there is a deadly sickness and soreness upon the soul, 1 when it is senseless of its wounds,
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and 2 is senselesse of that which passeth from it:
and 2 is senseless of that which passes from it:
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as men (we say) are readie to die, when excrementall things passe from them without any sense.
as men (we say) Are ready to die, when excremental things pass from them without any sense.
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1587
So a man may know that he is desperately soule-sicke, when oathes, lies, and deceitfull speeches passe from him,
So a man may know that he is desperately soul-sick, when Oaths, lies, and deceitful Speeches pass from him,
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and yet he is senselesse of them, they think not of them, they meane no harme:
and yet he is senseless of them, they think not of them, they mean no harm:
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doth that argue a sound state of body, when a man is so desperately ill, that he feeles not his bodily hurts,
does that argue a found state of body, when a man is so desperately ill, that he feels not his bodily hurts,
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and is this a good state of soule, when these filthy things come out from it insensibly? it is an argument of extreame deadnesse of spirit,
and is this a good state of soul, when these filthy things come out from it insensibly? it is an argument of extreme deadness of Spirit,
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and irreverence, and of a desperate sinne sick soule, when there is no dread or awe of the Majesty of God; let such looke about them:
and irreverence, and of a desperate sin sick soul, when there is no dread or awe of the Majesty of God; let such look about them:
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it is an aggravation of the danger of the soule, this kind of temper.
it is an aggravation of the danger of the soul, this kind of temper.
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We usually say, when the stomacke is so weake that it can hold no nourishment without casting it up againe as fast as it receives it;
We usually say, when the stomach is so weak that it can hold no nourishment without casting it up again as fast as it receives it;
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certainely such a one is sick and in a dangerous state of body.
Certainly such a one is sick and in a dangerous state of body.
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So when a man heares and heares, and reads and reads, and digests nothing into nourishment,
So when a man hears and hears, and reads and reads, and digests nothing into nourishment,
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but all is left where he heard it;
but all is left where he herd it;
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it is a signe that they have sicke soules, when their retentive power is so weake.
it is a Signen that they have sick Souls, when their retentive power is so weak.
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And there is certainely some sicknesse, some dangerous obstruction in that soule, that cannot digest the wholesome Word of God to make use of it;
And there is Certainly Some sickness, Some dangerous obstruction in that soul, that cannot digest the wholesome Word of God to make use of it;
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some noysome lust then certainely obstructs the soule which must be purged out.
Some noisome lust then Certainly obstructs the soul which must be purged out.
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It is a pittifull thing to see the desperate condition of many now, who though they live under the tyrannie of sinne,
It is a pitiful thing to see the desperate condition of many now, who though they live under the tyranny of sin,
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1601
yet flatter their owne disease, and account them their greatest enemies, who any way oppose their sicke humour.
yet flatter their own disease, and account them their greatest enemies, who any Way oppose their sick humour.
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What doe they most cordially hate? The sound preaching of the Word;
What do they most cordially hate? The found preaching of the Word;
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the very sight of such a one, whose calling hath beene to put us in minde of our sinnes, evill courses,
the very sighed of such a one, whose calling hath been to put us in mind of our Sins, evil courses,
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1604
and vanities of the world, is loathsome and offensive to carnall men, in whom corruption is growne up to such a tyrannie, that it swayes the whole soule to devise how to satisfie it.
and vanities of the world, is loathsome and offensive to carnal men, in whom corruption is grown up to such a tyranny, that it sways the Whole soul to devise how to satisfy it.
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Man is so diseased, that those lusts in him (which he should labour to subdue and mortifie by the power of the Spirit) doe so over-sway him, that all his life is nothing else,
Man is so diseased, that those Lustiest in him (which he should labour to subdue and mortify by the power of the Spirit) do so oversway him, that all his life is nothing Else,
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1606
but a disease and backsliding into sinne.
but a disease and backsliding into sin.
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1607
And as if we were not corrupt enough our selves, how many are there who feed their corruptions,
And as if we were not corrupt enough our selves, how many Are there who feed their corruptions,
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1608
when they frequent ill places and company, whom they cannot bee without, and are as fish in the water, feeding the old man in them.
when they frequent ill places and company, whom they cannot be without, and Are as Fish in the water, feeding the old man in them.
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So that such are not onely sick, but defend, maintaine, and feed their sicknesse, their whole life being spent this way:
So that such Are not only sick, but defend, maintain, and feed their sickness, their Whole life being spent this Way:
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1610
which they laugh at, and make Pride their chaine and ornament, as the Prophet speakes.
which they laugh At, and make Pride their chain and ornament, as the Prophet speaks.
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1611
This is spoken that we may take up a lamentation for the vilenesse of mans nature,
This is spoken that we may take up a lamentation for the vileness of men nature,
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and to teach us how to judge aright of men, when they devise how to have their liberty strengthened to goe to Hell (as it were) with an high hand:
and to teach us how to judge aright of men, when they devise how to have their liberty strengthened to go to Hell (as it were) with an high hand:
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1613
having their will so fortified that no man is able to deale with them, thwart them, or teach them any thing.
having their will so fortified that no man is able to deal with them, thwart them, or teach them any thing.
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1614
If it were offered to most men to have what estate they would in this world:
If it were offered to most men to have what estate they would in this world:
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1615
what are their wishes and desires? O, that I might live as I list, that I m ght have what would content my pleasures, without controule, that I might have no crosses, but goe smoothly on:
what Are their wishes and Desires? O, that I might live as I list, that I m ght have what would content my pleasures, without control, that I might have no Crosses, but go smoothly on:
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yet this which is the desire of most men, is the most cursed estate of all, and most to be lamented.
yet this which is the desire of most men, is the most cursed estate of all, and most to be lamented.
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1617
Thus it appeareth, Sinne is a wound and a disease: what Use may we make of it?
Thus it appears, Sin is a wound and a disease: what Use may we make of it?
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1618
If this be so, then in the first place, let us know and consider, That no man who lives in sinnes unrepented of and uncured is to be envied, be they never so great.
If this be so, then in the First place, let us know and Consider, That no man who lives in Sins unrepented of and uncured is to be envied, be they never so great.
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1619
Who will envie a man that hath a rotten body, covered over with glorious attire:
Who will envy a man that hath a rotten body, covered over with glorious attire:
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1620
when every man knowes that he carries a rotten disease about him? either some disease in the vitall parts,
when every man knows that he carries a rotten disease about him? either Some disease in the vital parts,
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1621
or from the rottennesse of sin, which puts a kind of shame and scorne. Can we pittie a man thus in glorious attire having a filthy body under it,
or from the rottenness of since, which puts a kind of shame and scorn. Can we pity a man thus in glorious attire having a filthy body under it,
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1622
thus covering their nakednesse, in whose case we would not for any thing be:
thus covering their nakedness, in whose case we would not for any thing be:
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1623
and are they not much more to be pittied who have ulcerous soules, galled and pierced through with many sinnes? when we see men that are blasphemers, swearers, men guiltie of much blood and filthinesse,
and Are they not much more to be pitied who have ulcerous Souls, galled and pierced through with many Sins? when we see men that Are blasphemers, swearers, men guilty of much blood and filthiness,
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1624
and of many sinnes hanging upon them, to envie such a mans greatnesse, is extreame folly.
and of many Sins hanging upon them, to envy such a men greatness, is extreme folly.
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1625
O, he carries his deaths wound about him (as we say) he is striken already in his side with a deadly dart;
O, he carries his death's wound about him (as we say) he is stricken already in his side with a deadly dart;
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1626
without the healing mercy of God, there is but a step betwixt him and eternall death;
without the healing mercy of God, there is but a step betwixt him and Eternal death;
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1627
wherefore no man is to be envied for his sinfull greatnesse.
Wherefore no man is to be envied for his sinful greatness.
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Againe, if this be so, that sinne is a disease and wound of the soule, let us therefore labour to cure it presently.
Again, if this be so, that sin is a disease and wound of the soul, let us Therefore labour to cure it presently.
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1629
It is desperate folly in men to neglect their bodies, when they know that they are prone to such and such diseases which are growing upon them every day:
It is desperate folly in men to neglect their bodies, when they know that they Are prove to such and such diseases which Are growing upon them every day:
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how carefull are men (perceiving this much) to prevent diseases by timely physick? all sinnes are diseases,
how careful Are men (perceiving this much) to prevent diseases by timely physic? all Sins Are diseases,
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and growing like diseases run from ill to worse and worse.
and growing like diseases run from ill to Worse and Worse.
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Wicked men (saith the Apostle) grow worse and worse. Therefore, if sin be a disease, prevent it presently; Wicked men (Says the Apostle) grow Worse and Worse. Therefore, if since be a disease, prevent it presently;
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for as we see, Hereticks and others the like are hardly found, but at the first: and then are hardly cured:
for as we see, Heretics and Others the like Are hardly found, but At the First: and then Are hardly cured:
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so, if we neglect the diseases of our soules, they will breed a consumption of grace,
so, if we neglect the diseases of our Souls, they will breed a consumption of grace,
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1635
or such an ill temper of soule, as that it cannot well desire to repent.
or such an ill temper of soul, as that it cannot well desire to Repent.
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Nay when a man lives in wicked rebellious courses long, God will give him up to such terrors of conscience, that it will not be pacified,
Nay when a man lives in wicked rebellious courses long, God will give him up to such terrors of conscience, that it will not be pacified,
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but upbraid it selfe, I have beene a sinnefull wretched creature, mercy hath beene offered me againe and againe,
but upbraid it self, I have been a sinful wretched creature, mercy hath been offered me again and again,
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but now it is too late, having outstood all the meanes of grace, and rejected them.
but now it is too late, having outstood all the means of grace, and rejected them.
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When they have considered that their lives have for a long time beene a meere rebellion,
When they have considered that their lives have for a long time been a mere rebellion,
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1640
and that they have put off the checks of conscience, the admonitions of the Word and Spirit, with the motions thereof:
and that they have put off the Checks of conscience, the admonitions of the Word and Spirit, with the motions thereof:
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it is long in this case before a man can have peace;
it is long in this case before a man can have peace;
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for answerable to the continuance in sinne, is the hardnesse of the cure, if it be cured at all.
for answerable to the Continuance in sin, is the hardness of the cure, if it be cured At all.
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Therefore there is no dallying with sinne, I shall repent at length, but not now;
Therefore there is no dallying with sin, I shall Repent At length, but not now;
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yet a while I will continue these and these courses, I shall doe well enough, &c. as if a man who were sicke or desperately wounded, should say, I shall doe well,
yet a while I will continue these and these courses, I shall do well enough, etc. as if a man who were sick or desperately wounded, should say, I shall do well,
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and yet neglect to send for the Physitian.
and yet neglect to send for the physician.
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None are so desperately foolish in case of the body, why should wee for our soules? is not that in much more hazard then the body,
None Are so desperately foolish in case of the body, why should we for our Souls? is not that in much more hazard then the body,
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if we had spirituall eyes to consider of it? The truth is, people are not convinced of this;
if we had spiritual eyes to Consider of it? The truth is, people Are not convinced of this;
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that sin is such a sicknesse, which is the reason they are so carelesse of it.
that since is such a sickness, which is the reason they Are so careless of it.
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But when the conscience is awaked, as it will bee one day, heere or in Hell;
But when the conscience is awaked, as it will be one day, Here or in Hell;
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then they will be of another minde. Nay, in this world, when friends, nor riches, nor any thing can comfort:
then they will be of Another mind. Nay, in this world, when Friends, nor riches, nor any thing can Comfort:
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then they cry out, O that they had not beene so foolish, they would give a world (if they had it) for peace of conscience, this will be the best of it,
then they cry out, Oh that they had not been so foolish, they would give a world (if they had it) for peace of conscience, this will be the best of it,
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for men that goe on in sinne.
for men that go on in sin.
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Therefore, before hardnesse of heart grow upon us (that disease following the disease of sinne) let us take heed,
Therefore, before hardness of heart grow upon us (that disease following the disease of sin) let us take heed,
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and labour to have our soules healed in time. Thus wee have found, That sinne is a sicknesse:
and labour to have our Souls healed in time. Thus we have found, That sin is a sickness:
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for so much is implied, when he saith: I will heale their backsliding. Whence the direct Observation is,
for so much is implied, when he Says: I will heal their backsliding. Whence the Direct Observation is,
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That God is the great Physitian of the Soule. That God is the great physician of the Soul.
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For he saith here, I will heale their backsliding, so that healing implies, the taking away of 1. The Guilt of sinne, which is the venome of it:
For he Says Here, I will heal their backsliding, so that healing Implies, the taking away of 1. The Gilded of sin, which is the venom of it:
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by Iustification 2. The Rage of sinne, which is the spreading of it; by Sanctification. 3. The Remooving the judgement upon our estate.
by Justification 2. The Rage of sin, which is the spreading of it; by Sanctification. 3. The Removing the judgement upon our estate.
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For (unlesse God bee the more mercifull) these things follow, where there is sinne,
For (unless God be the more merciful) these things follow, where there is sin,
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and breaking of his law, there is a state binding over to damnation and guilt:
and breaking of his law, there is a state binding over to damnation and guilt:
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when there is a sinnefull disposition raging, and bringing us from one degree of sinne to another,
when there is a sinful disposition raging, and bringing us from one degree of sin to Another,
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then there is Gods judgement and wrath revealed from Heaven against this.
then there is God's judgement and wrath revealed from Heaven against this.
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Now when God heales, he heales perfectly, but in some regards slowly, as wee shall see hereafter.
Now when God heals, he heals perfectly, but in Some regards slowly, as we shall see hereafter.
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In regard of Forgivenesse of sinnes, he healeth perfectly;
In regard of Forgiveness of Sins, he heals perfectly;
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but by little and little, in regard of the other of Sanctification, he stops up the issues of our corruption by little and little.
but by little and little, in regard of the other of Sanctification, he stops up the issues of our corruption by little and little.
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For other things, and judgements in this world, he remooves the malice, and takes away the sting of them, which is the venome;
For other things, and Judgments in this world, he removes the malice, and Takes away the sting of them, which is the venom;
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as he saith afterwards, For mine Anger is turned away, which being remooved and turned from things,
as he Says afterwards, For mine Anger is turned away, which being removed and turned from things,
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then they are no more judgements.
then they Are no more Judgments.
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What cared Paul for imprisonment, when hee knew Gods wrath accompanied not the stocks? let wrath be taken from the suffering;
What cared Paul for imprisonment, when he knew God's wrath accompanied not the stocks? let wrath be taken from the suffering;
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that the soule be sound, then it is no matter what condition a man be in, he carries Heaven and Paradice with him.
that the soul be found, then it is no matter what condition a man be in, he carries Heaven and Paradise with him.
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Therefore, so farre God remooves those diseases and sicknesses of condition, as they carrie venome in them:
Therefore, so Far God removes those diseases and Sicknesses of condition, as they carry venom in them:
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so changing the condition, that whatsoever we suffer, it hath the nature of an exercise, medicine, or correction onely.
so changing the condition, that whatsoever we suffer, it hath the nature of an exercise, medicine, or correction only.
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But that which invenomes all, and makes the least crosse a curse, and sinkes deepe, is the anger of God joyned with things.
But that which envenoms all, and makes the least cross a curse, and sinks deep, is the anger of God joined with things.
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The least crosse when it carrieth with it the anger and vengeance of God, and reports that to the soule;
The least cross when it Carrieth with it the anger and vengeance of God, and reports that to the soul;
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I have offended God, and it is just with him thus to inflict wrath upon me:
I have offended God, and it is just with him thus to inflict wrath upon me:
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this is terrible, and it puts a sting to the crosse. Now God here promiseth to remoove that, I will heale their backsliding;
this is terrible, and it puts a sting to the cross. Now God Here promises to remove that, I will heal their backsliding;
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This principally in the first place is meant of healing in regard of Iustification; taking away that guilt from the soule, which inthralls it,
This principally in the First place is meant of healing in regard of Justification; taking away that guilt from the soul, which inthralls it,
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and binds it over to condemnation and judgement. God will set the soule at a spirituall liberty and so heale it.
and binds it over to condemnation and judgement. God will Set the soul At a spiritual liberty and so heal it.
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Thus you see the point cleere, That God is the great Physitian of the soule. For, God who made the soule, knowes all the diseases, windings and turnings of it;
Thus you see the point clear, That God is the great physician of the soul. For, God who made the soul, knows all the diseases, windings and turnings of it;
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he is an excellent Anatomist, all things are naked and open before his eyes, he knowes the inward part of the soule, the seate of all sinne.
he is an excellent Anatomist, all things Are naked and open before his eyes, he knows the inward part of the soul, the seat of all sin.
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We know not our selves as he knowes us;
We know not our selves as he knows us;
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there is a mistery of selfe-deceit in the heart which he knowes, who can search all the hidden corners of the heart;
there is a mystery of self-deceit in the heart which he knows, who can search all the hidden corners of the heart;
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which is the Reason why he is so good a Physitian and so excellent, because he is a discerner and searcher of the heart, who can see all,
which is the Reason why he is so good a physician and so excellent, Because he is a discerner and searcher of the heart, who can see all,
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and so can cure all, being above the sting of conscience, he hath a remedy above the malidy, he is greater then our conscience,
and so can cure all, being above the sting of conscience, he hath a remedy above the malidy, he is greater then our conscience,
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therefore hee can cure our conscience.
Therefore he can cure our conscience.
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And in the next place, as hee can heale our soules, so hee is willing to doe it:
And in the next place, as he can heal our Souls, so he is willing to do it:
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which his willingnesse we may know by the medicine he doth it by, his owne deare Sonne;
which his willingness we may know by the medicine he does it by, his own deer Son;
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hee hath provided a plaister of his Sonnes blood to heale us.
he hath provided a plaster of his Sons blood to heal us.
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And besides his owne inward willingnesse, being now a gratious Father to us in Christ Jesus;
And beside his own inward willingness, being now a gracious Father to us in christ jesus;
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he sends his Ambassadors to heale and cure us in his Name, to apply his medicines, he sends his ambassadors to heal and cure us in his Name, to apply his medicines,
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and to beseech and intreate us to be reconciled, God by them intreats us to intreat him for pardon and mercy,
and to beseech and entreat us to be reconciled, God by them intreats us to entreat him for pardon and mercy,
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and is so willing to be intreated, that ere we shall sit out;
and is so willing to be entreated, that ere we shall fit out;
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hee teacheth us words (as we heard) Take unto you words, &c. as he is an able,
he Teaches us words (as we herd) Take unto you words, etc. as he is an able,
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so hee is a willing Physitian.
so he is a willing physician.
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Christ the great Physitian together with his Father expects not that we should first come to him,
christ the great physician together with his Father expects not that we should First come to him,
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but he comes first, and sends to us.
but he comes First, and sends to us.
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The Physitian came to the sick, though for the most part the sicke (if able) goe to the Physitian. The physician Come to the sick, though for the most part the sick (if able) go to the physician.
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But here is the contrary, hee came from Heaven, took our nature upon him, and therein died, by which his blood-shedding he satisfied the wrath of God, justly offended with us.
But Here is the contrary, he Come from Heaven, took our nature upon him, and therein died, by which his bloodshedding he satisfied the wrath of God, justly offended with us.
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So he heales our soules that way, having undergone the anger and wrath of God, that his blood might quench and appease that anger, by a plaister thereof made and applied to our soules. So he heals our Souls that Way, having undergone the anger and wrath of God, that his blood might quench and appease that anger, by a plaster thereof made and applied to our Souls.
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Doe we doubt of his willingnesse, when hee comes to us and calls us, Come unto me all yee that labour and are heavie laden,
Do we doubt of his willingness, when he comes to us and calls us, Come unto me all ye that labour and Are heavy laden,
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and I will give you rest. It is his Office which he hath assumed to heale our soules.and I will give you rest. It is his Office which he hath assumed to heal our Souls.
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The many cures he hath done, sheweth the ability and willingnesse of the Physitian, cures whereof we are uncapable of, by reason of our meane condition.
The many cures he hath done, shows the ability and willingness of the physician, cures whereof we Are uncapable of, by reason of our mean condition.
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A King as his place is greater, so sometimes his sinnes are greater then others are:
A King as his place is greater, so sometime his Sins Are greater then Others Are:
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yet he cured Manasseth that sinnefull King, together with Mary Magdalen, Paul, Peter, and the rest, who were a company healed by this Physitian. yet he cured Manasseh that sinful King, together with Marry Magdalen, Paul, Peter, and the rest, who were a company healed by this physician.
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Therefore all this is for the glory of our Physitian, we may see what he can doe, by what he hath done:
Therefore all this is for the glory of our physician, we may see what he can do, by what he hath done:
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as amongst us, Physitians are sought after, according to their skill and cures done.
as among us, Physicians Are sought After, according to their skill and cures done.
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Consider in the Sacrament how ready God is to cure and to heale us, how gratious he is in the Sacrament of Baptisme, wherein he ingageth us to beleeve, admitting us into the Covenant,
Consider in the Sacrament how ready God is to cure and to heal us, how gracious he is in the Sacrament of Baptism, wherein he engageth us to believe, admitting us into the Covenant,
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and preventing us with mercy, before we knew what a Covenant or Seale was.
and preventing us with mercy, before we knew what a Covenant or Seal was.
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And so to perswade us of his willingnesse to forgive our sinnes and heale our Rebellions, hee hath ordained the Sacrament not for his sake,
And so to persuade us of his willingness to forgive our Sins and heal our Rebellions, he hath ordained the Sacrament not for his sake,
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1710
but to strengthen our weake faith, and help us.
but to strengthen our weak faith, and help us.
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The point is easie for matter of our understanding, but hard in regard of use and Application:
The point is easy for matter of our understanding, but hard in regard of use and Application:
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1712
especially when it should be made use of, in time of temptation, then let us lay it up as a comfortable point, this gratious Promise of God, I will heale their backsliding, I will love them freely, &c. Lay this up against the houre of temptation, make use of it then, alleadging unto God his owne Promise and nature: as David did.
especially when it should be made use of, in time of temptation, then let us lay it up as a comfortable point, this gracious Promise of God, I will heal their backsliding, I will love them freely, etc. Lay this up against the hour of temptation, make use of it then, alleging unto God his own Promise and nature: as David did.
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1713
Lord, remember the Promise wherein thou hast caused me to trust. Lord, Remember the Promise wherein thou hast caused me to trust.
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1714
Thou hast promised pardoning and healing of all our transgressions, &c. Remember thy free Promises made in Jesus Christ. Thou hast promised pardoning and healing of all our transgressions, etc. remember thy free Promises made in jesus christ.
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1715
God cannot denie himselfe nor his Word, but loves to have his bonds sued: remember this.
God cannot deny himself nor his Word, but loves to have his bonds sued: Remember this.
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1716
And when conscience is surprised with any sinne though it be never so great) looke not on the disease so much,
And when conscience is surprised with any sin though it be never so great) look not on the disease so much,
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1717
as who is the phisitian, and what his plaister and medicine is? God is the Phisitian,
as who is the Physician, and what his plaster and medicine is? God is the physician,
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1718
and the blood of Christ is the Plaister.
and the blood of christ is the Plaster.
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1719
What if our sinnes be mountaines, there is an ocean and a sea of mercie to swell above and cover these mountaines of our sinnes.
What if our Sins be Mountains, there is an Ocean and a sea of mercy to swell above and cover these Mountains of our Sins.
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1720
Our sinnes in this case are like fire, which falling into the sea, is by and by quenched.
Our Sins in this case Are like fire, which falling into the sea, is by and by quenched.
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1721
What if our sinns bee of never so long standing (as these their backeslidings heere, had continued hundreds of yeares, wherein they were a backesliding generation) yet, it is no matter of what standing or continuance the disease is,
What if our Sins be of never so long standing (as these their backslidings Here, had continued hundreds of Years, wherein they were a backsliding generation) yet, it is no matter of what standing or Continuance the disease is,
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1722
so long as God hath promised to bee the Phisitian, and the blood of Christ is the Plaister that healeth us.
so long as God hath promised to be the physician, and the blood of christ is the Plaster that heals us.
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1723
The Question is not, what, how many, how grea• and of what continuance our sinnes are:
The Question is not, what, how many, how grea• and of what Continuance our Sins Are:
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1724
but how wee stand affected towards them, hate them, and resolve against them.
but how we stand affected towards them, hate them, and resolve against them.
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1725
That sinne connot hurt us which wee fight against, mourne for, complaine of, resolve to leave, and truely hate.
That sin connote hurt us which we fight against, mourn for, complain of, resolve to leave, and truly hate.
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1726
Let us never stand then in comparisons with our sinnes, which beare no proportion to the infinite skill and power of our great Phisitian:
Let us never stand then in comparisons with our Sins, which bear no proportion to the infinite skill and power of our great physician:
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1727
and to the infinite worke of Christs all sufficient satisfaction.
and to the infinite work of Christ all sufficient satisfaction.
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1728
What canst thou object o man? It is Christ that iustifieth the ungodly, who art thou that condemneth? It is he that died,
What Canst thou Object oh man? It is christ that Justifieth the ungodly, who art thou that Condemneth? It is he that died,
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1729
yea rather who is risen againe, who is also at the right hand of God, and also maketh intercession for us. yea rather who is risen again, who is also At the right hand of God, and also makes Intercession for us.
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1730
Thou canst not satisfie for the least sinne: God hath laid upon him the iniquities of us all.
Thou Canst not satisfy for the least sin: God hath laid upon him the iniquities of us all.
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1731
The chastisement of our peace was upon him, and with his stripes wee are healed. The chastisement of our peace was upon him, and with his stripes we Are healed.
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1732
Let us therefore bee wise for afterwards, heare, reade, lay up, and meditate for the time to come,
Let us Therefore be wise for afterwards, hear, read, lay up, and meditate for the time to come,
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1733
for times will come (if wee belong to God) that nothing will content or pacific the soule,
for times will come (if we belong to God) that nothing will content or pacific the soul,
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1734
but the infinite worth and merit of an infinit and free mercy apprehended in the face of Jesus Christ.
but the infinite worth and merit of an infinite and free mercy apprehended in the face of jesus christ.
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1735
When our sins are set in order before us, the sinnes of our youth, middle,
When our Sins Are Set in order before us, the Sins of our youth, middle,
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1736
and old age, our sinnes against conscience, against the Law and Gospell, against examples, vowes, Promises, Resolutions,
and old age, our Sins against conscience, against the Law and Gospel, against Examples, vows, Promises, Resolutions,
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1737
and admonitions of the Spirit and servants of God.
and admonitions of the Spirit and Servants of God.
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1738
When there shall bee such a terrible acouser, and God shall perhaps let the wounds of conscience fly open and joyne against us;
When there shall be such a terrible acouser, and God shall perhaps let the wounds of conscience fly open and join against us;
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1739
when wrath shall appeare, bee in some sort felt, and God presented to the soule, as a consuming fire, no comfort in heaven or earth appearing, hell beneath seeming readie to revenge against us the quarrell of Gods Covenant.
when wrath shall appear, be in Some sort felt, and God presented to the soul, as a consuming fire, no Comfort in heaven or earth appearing, hell beneath seeming ready to revenge against us the quarrel of God's Covenant.
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1740
O then for faith to looke through all these clouds, to see mercy in wrath, love in correction, life in death;
O then for faith to look through all these Clouds, to see mercy in wrath, love in correction, life in death;
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1741
the sweetnesse of the promises, the vertue and merit of Christs sufferings, death, resurrection, and intercession at the right hand;
the sweetness of the promises, the virtue and merit of Christ sufferings, death, resurrection, and Intercession At the right hand;
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1742
The sting of death removed, sinne pardoned and done away, and glory at hand;
The sting of death removed, sin pardoned and done away, and glory At hand;
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1743
In somme this promise made good, which leads unto all this happinesse (as wee shall by and by heare) I will heale their backesliding, I will love them freely,
In sum this promise made good, which leads unto all this happiness (as we shall by and by hear) I will heal their backsliding, I will love them freely,
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1744
for mine anger is turned away. O this is a marvelous matter then to be perswaded of.for mine anger is turned away. Oh this is a marvelous matter then to be persuaded of.
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1745
Therfore let us make a right use of these words in due season.
Therefore let us make a right use of these words in due season.
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1746
For they are, like appels of gold with pictures of silver, like balme to a greene wound, like delivery in a shipwracke:
For they Are, like appels of gold with pictures of silver, like balm to a green wound, like delivery in a shipwreck:
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1747
but indeed all comparisons come farre short of this illustration, as the terrour of incensed wrath in the fearefull apprehension of eternall unspeakeable miserie is beyond any other feare, apprehension, or joy.
but indeed all comparisons come Far short of this illustration, as the terror of incensed wrath in the fearful apprehension of Eternal unspeakable misery is beyond any other Fear, apprehension, or joy.
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1748
But least this grace be abused by others (for wee must not with-hold the childrens bread,
But least this grace be abused by Others (for we must not withhold the Children's bred,
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1749
for feare others partake with them unto whom it belongs not) let them know this much, that those who turne this grace into wantonnesse,
for Fear Others partake with them unto whom it belongs not) let them know this much, that those who turn this grace into wantonness,
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1750
and will be evill, because God is thus gracious;
and will be evil, Because God is thus gracious;
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1751
that there is no word of comfort in the whole Scripture for them, who stand resolved to goe on in their sinnes, presuming of mercy.
that there is no word of Comfort in the Whole Scripture for them, who stand resolved to go on in their Sins, presuming of mercy.
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1752
See what God saith in this case. Least there should bee among you a roote that beareth gall and wormewood:
See what God Says in this case. lest there should be among you a root that bears Gall and wormwood:
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1753
and it come to passe when hee heareth the words of this curse that hee blesse himselfe in his heart:
and it come to pass when he hears the words of this curse that he bless himself in his heart:
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1754
saying I shall have peace, though I walke in the imagination of mine heart, to adde drunkennesse to thirst;
saying I shall have peace, though I walk in the imagination of mine heart, to add Drunkenness to thirst;
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1755
The Lord will not spare him, but then the anger of the Lord and his iealousie, shall smoake against that man,
The Lord will not spare him, but then the anger of the Lord and his jealousy, shall smoke against that man,
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1756
and all the curses that are written in this booke shall lie upon him, and the Lord shall blot out his name from under Heaven. and all the curses that Are written in this book shall lie upon him, and the Lord shall blot out his name from under Heaven.
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1757
God will wound the hairie scalpe of such an one, who goes on in his wickednesse, and meanes to bee so. God will wound the hairy scalp of such an one, who Goes on in his wickedness, and means to be so.
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1758
And in the New Testament, those who thus make a progresse in sin, what do they? They are said to treasure up unto themselves wrath, against the day of wrath:
And in the New Testament, those who thus make a progress in since, what do they? They Are said to treasure up unto themselves wrath, against the day of wrath:
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1759
and revelation of the righteous judgement of God. Therefore Gods word speakes no comfort to those, who purpose to live in any sinne.and Revelation of the righteous judgement of God. Therefore God's word speaks no Comfort to those, who purpose to live in any sin.
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1760
All the comfort can bee spoken to such is, That yet they are not in hell, that yet they have time to returne to this great Phisitian of the soule.
All the Comfort can be spoken to such is, That yet they Are not in hell, that yet they have time to return to this great physician of the soul.
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1761
But take such an one in his present condition, hee can have no comfort in this estate, wherein there is but a step betweene him and hell;
But take such an one in his present condition, he can have no Comfort in this estate, wherein there is but a step between him and hell;
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1762
So as when the rotten thred of this uncertaine life shall faile, or is cut asunder, downe they fall.
So as when the rotten thread of this uncertain life shall fail, or is Cut asunder, down they fallen.
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1763
Wee have no comfort heere for them, till they returne; This pretious balme belongs to the wounded conscience. Briefly for use then.
we have no Comfort Here for them, till they return; This precious balm belongs to the wounded conscience. Briefly for use then.
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1764
Seeing that our God is a healing God, as wee can admire the wisdome, skill,
Seeing that our God is a healing God, as we can admire the Wisdom, skill,
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1765
and excellencie of our Phisitian, so let us much more make use of him, upon all occasions;
and excellency of our physician, so let us much more make use of him, upon all occasions;
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1766
Trust and cleave to him, not like good Asa (but not good in this) who forgot himselfe,
Trust and cleave to him, not like good Asa (but not good in this) who forgotten himself,
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1767
and sent first to the Phisitians.
and sent First to the Physicians.
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1768
But let vs especially rely upon God and looke to him, who can create help, and must blesse all meanes whatsoever.
But let us especially rely upon God and look to him, who can create help, and must bless all means whatsoever.
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1769
Hee is a healing God, who will heale all rebellions, and the most grievous sicknesses; he is a Physition that is good for all turnes.
He is a healing God, who will heal all rebellions, and the most grievous Sicknesses; he is a physician that is good for all turns.
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1770
There are some diseases which are called the scorne of Physitions, as the Goute, the Ague, and the like, wherein in some cases, they are put to a stand and know not what to doe;
There Are Some diseases which Are called the scorn of Physicians, as the Gout, the Ague, and the like, wherein in Some cases, they Are put to a stand and know not what to do;
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1771
but God is never at a losse, his skill cannot be set downe, he is good at all diseases;
but God is never At a loss, his skill cannot be Set down, he is good At all diseases;
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to pardon all manner of sins. Therefore, let us goe to him for cure, seeing there is neither sinne, nor griefe,
to pardon all manner of Sins. Therefore, let us go to him for cure, seeing there is neither sin, nor grief,
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1773
nor terror of conscience arising thereupon which can be so great, but God can cure both the sinne and the terror, (if we take a right course) and speake peace to the soule.
nor terror of conscience arising thereupon which can be so great, but God can cure both the sin and the terror, (if we take a right course) and speak peace to the soul.
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God is a healing God, arising when he comes, with healing in his wings.
God is a healing God, arising when he comes, with healing in his wings.
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As he saith, I will heale their rebellion, &c. And as he is a healing Physition,
As he Says, I will heal their rebellion, etc. And as he is a healing physician,
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1776
so he puts his patients to no charge, for as he saith, I will heale their backesliding, so he saith, I will love them freely.
so he puts his patients to no charge, for as he Says, I will heal their backsliding, so he Says, I will love them freely.
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1777
Therefore let us the more build upon this truth, which is indeed the summe of all Godlinesse;
Therefore let us the more built upon this truth, which is indeed the sum of all Godliness;
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1778
For what is the Gospell, but the triumph of mercy? doe but consider the scope of God in the new covenant, whereof the Sacrament is a seale:
For what is the Gospel, but the triumph of mercy? do but Consider the scope of God in the new Covenant, whereof the Sacrament is a seal:
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1779
which is onely to shew forth the exaltation of the Grace and Mercie of God in Jesus Christ, above all unworthinesse whatsoever.
which is only to show forth the exaltation of the Grace and Mercy of God in jesus christ, above all unworthiness whatsoever.
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1780
For all there, is for the glory of his Mercy.
For all there, is for the glory of his Mercy.
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1781
For in the Covenant of grace, mercy doth triumph against judgment and justice, which mercy of God in Christ is said by the Apostle, to raigne unto life everlasting, by Iesus Christ our Lord.
For in the Covenant of grace, mercy does triumph against judgement and Justice, which mercy of God in christ is said by the Apostle, to Reign unto life everlasting, by Iesus christ our Lord.
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1782
It reignes, and hath a regiment above, and over all.
It reigns, and hath a regiment above, and over all.
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1783
For mercy in God stirred up his Wisedome to devise a way by shedding of the blood of Christ Jesus God-man, to satisfie divine Justice, and rejoyce against it.
For mercy in God stirred up his Wisdom to devise a Way by shedding of the blood of christ jesus God-man, to satisfy divine justice, and rejoice against it.
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1784
But whence comes this that justice should be so satisfied; because a way is found out how none of Gods Attributes are loosers by mercy.
But whence comes this that Justice should be so satisfied; Because a Way is found out how none of God's Attributes Are Losers' by mercy.
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1785
Wherefore in any temptation when we are prone to doubt of Gods love; Wherefore in any temptation when we Are prove to doubt of God's love;
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1786
say, what shall we wrong God more by calling in question his mercy, and the excellency of his loving kindnesse which is more then any other sinne we have committed? This is a sin superadded against his Mercy, Power, Goodnesse, Gratiousnesse and Love in healing of sinne:
say, what shall we wrong God more by calling in question his mercy, and the excellency of his loving kindness which is more then any other sin we have committed? This is a since superadded against his Mercy, Power, goodness, Graciousness and Love in healing of sin:
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1787
which takes away the glory of God in that Attribute, wherein he labours to triumph, reigne,
which Takes away the glory of God in that Attribute, wherein he labours to triumph, Reign,
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1788
and glorifie himselfe most, and which is over all his workes.
and Glorify himself most, and which is over all his works.
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1789
Therefore he that offends herein, in denying God the glory of his great, tender unspeakeable mercy, whereby he would glorifie himselfe most in the Covenant of grace, he offends God most.
Therefore he that offends herein, in denying God the glory of his great, tender unspeakable mercy, whereby he would Glorify himself most in the Covenant of grace, he offends God most.
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1790
Therefore, let us at such times as God awakens conscience, be so farre from thinking that God is unwilling to cure and helpe us, Therefore, let us At such times as God awakens conscience, be so Far from thinking that God is unwilling to cure and help us,
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1791
as to thinke that hereby we shall Honour God more by beleeving, then we dishonoured him by our sinne.
as to think that hereby we shall Honour God more by believing, then we dishonoured him by our sin.
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1792
For the faith of an humble contrite sinner it glorifies God more then our better obedience in other things doth:
For the faith of an humble contrite sinner it Glorifies God more then our better Obedience in other things does:
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1793
because it gives him the glory of that wherein he delights; and will be most glorified:
Because it gives him the glory of that wherein he delights; and will be most glorified:
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1794
the glory of his mercy and truth, of his rich abundant mercy that hath no bounds.the glory of his mercy and truth, of his rich abundant mercy that hath no bounds.
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1795
There is no comparison betweene the mercy of God in the Covenant of grace, and that to Adam in the state of nature:
There is no comparison between the mercy of God in the Covenant of grace, and that to Adam in the state of nature:
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1796
for in the first he did good to a good man, first hee made him good, and then did him good:
for in the First he did good to a good man, First he made him good, and then did him good:
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1797
but when man did degenerate, and was fallen into such a cursed estate as we are,
but when man did degenerate, and was fallen into such a cursed estate as we Are,
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1798
for God then to be good to a sinner, and freely to doe good, heere is goodnesse indeed, triumphant goodnesse.
for God then to be good to a sinner, and freely to do good, Here is Goodness indeed, triumphant Goodness.
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1799
Cain was a cursed person, who said, my punishment is greater then can bee borne, wee know who spake it; Cain was a cursed person, who said, my punishment is greater then can be born, we know who spoke it;
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1800
no, God is a Physitian for all diseases, if they be Crimson sinnes, he can make them white as wooll.
no, God is a physician for all diseases, if they be Crimson Sins, he can make them white as wool.
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1801
Who would not be carefull therefore to search his wounds, his sinnes to the bottome? let the search be as deepe as we can, considering that there is more mercy in God,
Who would not be careful Therefore to search his wounds, his Sins to the bottom? let the search be as deep as we can, considering that there is more mercy in God,
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1802
then there can be sinne in us.
then there can be sin in us.
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1803
Who would favour his soule, especially considering, if he neglect searching of it, sinnes will grow deadly and incurable upon that neglect.
Who would favour his soul, especially considering, if he neglect searching of it, Sins will grow deadly and incurable upon that neglect.
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1804
Let this therefore incourage us not to spare our selves, in opening the wounds of our soules to God; that hee may spare all.
Let this Therefore encourage us not to spare our selves, in opening the wounds of our Souls to God; that he may spare all.
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1805
Thus we saw formerly, The Church here is brought in dealing plainely with God and confessing all (for she had an excellent Teacher) and God answers all;
Thus we saw formerly, The Church Here is brought in dealing plainly with God and confessing all (for she had an excellent Teacher) and God answers all;
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1806
beginning with this, I will heale their backsliding.
beginning with this, I will heal their backsliding.
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1807
They were Idolaters, and guilty of the sinnes of the second Table in a high measure (no pettie sinnes) yet God saith, I will heale their backsliding, &c. Which being healed,
They were Idolaters, and guilty of the Sins of the second Table in a high measure (no Petty Sins) yet God Says, I will heal their backsliding, etc. Which being healed,
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1808
then an open high-way is made for all other mercies whatsoever, which is the next point we Observe hence;
then an open highway is made for all other Mercies whatsoever, which is the next point we Observe hence;
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1809
That the cheefe mercy of all, which leades unto all the rest, is the pardon and forgivenesse of sinnes. That the chief mercy of all, which leads unto all the rest, is the pardon and forgiveness of Sins.
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1810
Healing of the guilt of sinne we see is set in the front of these Petitions formerly shewed:
Healing of the guilt of sin we see is Set in the front of these Petitions formerly showed:
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1811
which as it is the first thing in the Churches desires, Take away all iniquity, &c. So it is the first thing yeelded to in Gods Promise;
which as it is the First thing in the Churches Desires, Take away all iniquity, etc. So it is the First thing yielded to in God's Promise;
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1812
I will heale their backsliding, &c. Pardon of sin, and cure of sinne, whereby the conscience ceaseth to be bound over to condemnation is the first and chiefest blessing of God,I will heal their backsliding, etc. Pardon of since, and cure of sin, whereby the conscience ceases to be bound over to condemnation is the First and chiefest blessing of God,
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1813
and is that for which the Church falls out in a triumph.
and is that for which the Church falls out in a triumph.
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1814
Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage, Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage,
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1815
because hee delighteth in mercy? &c. And this is that excellent and sweet conclusion of the new Covenant also, whereupon all the rest of those former foregoing mercies there are grounded:Because he delights in mercy? etc. And this is that excellent and sweet conclusion of the new Covenant also, whereupon all the rest of those former foregoing Mercies there Are grounded:
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1816
for, I will forgive their iniquity, and I will remember their sinne no more. for, I will forgive their iniquity, and I will Remember their sin no more.
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1817
Yea this is the effect of that grand Promise made to his Church after the returne of their captivity.
Yea this is the Effect of that grand Promise made to his Church After the return of their captivity.
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1818
In those daies, and at that time saith the Lord, the iniquity of Israel shall bee sought for: In those days, and At that time Says the Lord, the iniquity of Israel shall be sought for:
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1819
and there shall be none, and the sins of Iudah, and they shall not bee found;
and there shall be none, and the Sins of Iudah, and they shall not be found;
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1820
for, I will pardon them whom I reserve. The point is plaine, and cleere enough, it needs no following. The Reason is,for, I will pardon them whom I reserve. The point is plain, and clear enough, it needs no following. The Reason is,
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1821
Because it takes away the interposing cloud:
Because it Takes away the interposing cloud:
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1822
God is gratious in himselfe, pardon of sinne remooves the cloud betwixt Gods gratious face and the soule.
God is gracious in himself, pardon of sin removes the cloud betwixt God's gracious face and the soul.
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1823
Naturally God is a spring of mercy, but our sinnes stop the spring, but when sinne is pardoned, the stop is taken away, and the spring runs amaine.
Naturally God is a spring of mercy, but our Sins stop the spring, but when sin is pardoned, the stop is taken away, and the spring runs amain.
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1824
God is not mercifull, as a flint yeelds fire by force, but as a spring whence water naturally issues.
God is not merciful, as a flint yields fire by force, but as a spring whence water naturally issues.
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1825
Seeing forgivenesse of sinnes unstops this spring, why doe we not feele this mercy?
Seeing forgiveness of Sins unstops this spring, why do we not feel this mercy?
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1826
Surely, because some sin or other is upon the file uncancelled, perhaps unconfessed, or because we are stuft with Pride that wee beleeve not,
Surely, Because Some since or other is upon the file canceled, perhaps unconfessed, or Because we Are stuffed with Pride that we believe not,
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1827
or are so troubled, or trouble our selves, that we apprehend not, or beleeve not the pardon of sinnes confessed and hated.
or Are so troubled, or trouble our selves, that we apprehend not, or believe not the pardon of Sins confessed and hated.
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1828
But sure it is, Forgivenesse of sinnes, unstops the spring of mercy, and unvailes Gods gratious face in Iesus Christ unto us.
But sure it is, Forgiveness of Sins, unstops the spring of mercy, and unvails God's gracious face in Iesus christ unto us.
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1829
Sinne being not pardoned, this stops, as the Prophet speakes, our iniquity is that which keepes good things from us.
Sin being not pardoned, this stops, as the Prophet speaks, our iniquity is that which keeps good things from us.
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1830
Therfore the cheefe mercy is that which remooves, that which unstops the current of all mercy:
Therefore the chief mercy is that which removes, that which unstops the current of all mercy:
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1831
I will heale their backsliding, &c. Looke as a condemned Prisoner in the Tower, let him have all contentment,I will heal their backsliding, etc. Look as a condemned Prisoner in the Tower, let him have all contentment,
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1832
as long as he is in the displeasure of the Prince, stands condemned, and the sentence unreversed, what true contentment can he have? none at all.
as long as he is in the displeasure of the Prince, Stands condemned, and the sentence unreversed, what true contentment can he have? none At all.
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1833
So it is with a sinner, that hath not his pardon and quietus est from heaven:
So it is with a sinner, that hath not his pardon and quietus est from heaven:
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1834
yeeld him all contentment which the world can affoord; all the satisfaction that can issue from the creature;
yield him all contentment which the world can afford; all the satisfaction that can issue from the creature;
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1835
yet, what is this to him, as long as he hath not mercy, and that his conscience is not pacified,
yet, what is this to him, as long as he hath not mercy, and that his conscience is not pacified,
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1836
because it is not cleansed and washed with the blood of Christ? Sinne is like Ionas, whilst he was in the ship there was nothing but tempest:
Because it is not cleansed and washed with the blood of christ? Sin is like Ionas, while he was in the ship there was nothing but tempest:
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1837
like Achan in the Armie, whilst he was not found out Gods judgement followed the campe. like achan in the Army, while he was not found out God's judgement followed the camp.
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1838
Sinne is that which troubleth all, therefore it must be taken away first, and therewith all evill is taken away:
Sin is that which Troubles all, Therefore it must be taken away First, and therewith all evil is taken away:
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1839
therefore, the first mercy is a forgiving, pardoning and quieting mercy.
Therefore, the First mercy is a forgiving, pardoning and quieting mercy.
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1840
When the blood of Jesus Christ by the hand of faith is sprinkled upon the soule, God creating a hand of faith to sprinkle and shed it upon the soule;
When the blood of jesus christ by the hand of faith is sprinkled upon the soul, God creating a hand of faith to sprinkle and shed it upon the soul;
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1841
Christ loved mee, and gave himselfe for mee, then the soule saith, though my sinnes be great, christ loved me, and gave himself for me, then the soul Says, though my Sins be great,
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1842
yet the satisfaction of Christ is greater:
yet the satisfaction of christ is greater:
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1843
God hath loved me, and gave his owne Sonne for me, and I apply this to my selfe,
God hath loved me, and gave his own Son for me, and I apply this to my self,
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1844
as it is offered to me, and take the offer, this pacifieth the soule, as it is written, The Blood of Christ who through the eternall Spirit offered himselfe without spot to God;
as it is offered to me, and take the offer, this pacifieth the soul, as it is written, The Blood of christ who through the Eternal Spirit offered himself without spot to God;
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1845
is that which purgeth our conscience from dead workes to serve the living God. is that which Purgeth our conscience from dead works to serve the living God.
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1846
To a Repentant sinner, this Blood of sprinkling speakes better things then the blood of Abell:
To a Repentant sinner, this Blood of sprinkling speaks better things then the blood of Abel:
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1847
not as his blood cried for vengeance: not as his blood cried for vengeance:
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1848
but mercy, mercy. When the soule is thus pacified, there is the foundation of all other mercy whatsoever.
but mercy, mercy. When the soul is thus pacified, there is the Foundation of all other mercy whatsoever.
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1849
The Order is this, when God is reconciled all is reconciled, when God is at peace with us in the Forgivenesse of sins,
The Order is this, when God is reconciled all is reconciled, when God is At peace with us in the Forgiveness of Sins,
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1850
then all is peaceable at home and abroad, conscience is in peace within, and all the creatures at peace without, all which with all that befalls us, have a command to doe us no hurt:
then all is peaceable At home and abroad, conscience is in peace within, and all the creatures At peace without, all which with all that befalls us, have a command to do us no hurt:
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1851
as David gave charge to the people of Absolom. When God is reconciled, and at peace, all things are at peace with us;
as David gave charge to the people of Absalom. When God is reconciled, and At peace, all things Are At peace with us;
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1852
for is not he Lord of Hosts, who hath the command of all the creatures? therefore this grace of forgivenesse is the chiefe grace.
for is not he Lord of Hosts, who hath the command of all the creatures? Therefore this grace of forgiveness is the chief grace.
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1853
To shew it in one instance more;
To show it in one instance more;
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1854
David was a King and a Prophet, a comely and a valorous person, but what esteemd he most? did he say, blessed is the man, who is a King or a Prophet,David was a King and a Prophet, a comely and a valorous person, but what esteemed he most? did he say, blessed is the man, who is a King or a Prophet,
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1855
or a valiant Warriour, or hath Dominion, Obedience, or great possessions as I have? O no, Blessed is the man whose sinnes are forgiven, and whose iniquities are covered.
or a valiant Warrior, or hath Dominion, obedience, or great possessions as I have? O no, Blessed is the man whose Sins Are forgiven, and whose iniquities Are covered.
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1856
You see wherein this holy man David sets and pitcheth happinesse? in the forgivenesse of sinnes: Blessed is such a man.
You see wherein this holy man David sets and pitcheth happiness? in the forgiveness of Sins: Blessed is such a man.
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1857
Though he were a great King, he knew well enough, that if his sinnes were not pardoned and covered, he had beene a wretched man.
Though he were a great King, he knew well enough, that if his Sins were not pardoned and covered, he had been a wretched man.
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1858
Therefore, this should teach us to desire of God continually the pardon of our sinnes,
Therefore, this should teach us to desire of God continually the pardon of our Sins,
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1859
and wee should make it the cheefe desire of our soules, that God would shine upon them in Jesus Christ, pardon and accept us in his beloved, they goe together.
and we should make it the chief desire of our Souls, that God would shine upon them in jesus christ, pardon and accept us in his Beloved, they go together.
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1860
And blesse him for this above all other blessings, as it is Psal. 103.1, 3. Blesse the Lord O my soule,
And bless him for this above all other blessings, as it is Psalm 103.1, 3. Bless the Lord Oh my soul,
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1861
and all that is within me blesse his holy Name, &c. Why? Who forgiveth all thy iniquities, and healeth all thy diseases. and all that is within me bless his holy Name, etc. Why? Who forgiveth all thy iniquities, and heals all thy diseases.
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1862
We should blesse God most of all for this, that he hath devised a way by Christ to receive satisfaction for sinne, to pardon it,
We should bless God most of all for this, that he hath devised a Way by christ to receive satisfaction for sin, to pardon it,
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1863
and say unto our soules, I am thy salvation: this is the greatest favour of all.
and say unto our Souls, I am thy salvation: this is the greatest favour of all.
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1864
But you aske, How shall I know, that God hath healed my soule in regard of the forgivenesse of sinnes?
But you ask, How shall I know, that God hath healed my soul in regard of the forgiveness of Sins?
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1865
The answer is, if together with pardon of sinne, he heale sinne: The answer is, if together with pardon of sin, he heal sin:
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1866
for God when he takes away the venome of a wound that indangers death, the deadly disease, he takes away also the swelling of the wound and glowing of it.
for God when he Takes away the venom of a wound that endangers death, the deadly disease, he Takes away also the swelling of the wound and glowing of it.
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1867
When hee ceaseth to make it deadly, he heales the soule withall, and subdues our iniquities, as his Promise is. When he ceases to make it deadly, he heals the soul withal, and subdues our iniquities, as his Promise is.
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1868
So there is together with pardoning mercy, curing mercy in regard of Sanctification.
So there is together with pardoning mercy, curing mercy in regard of Sanctification.
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1869
Where God is a Father to make us Sonnes, he is a Father to beget us anew:
Where God is a Father to make us Sons, he is a Father to beget us anew:
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1870
so where Christ comes by Blood to wash away our sinnes, hee comes by Water also and the Holy Ghost: where he is a Comforter in the forgivenesse of sinnes, he is a Sanctifier: And the soule of a distressed sinner lookes to the one as well as the other.
so where christ comes by Blood to wash away our Sins, he comes by Water also and the Holy Ghost: where he is a Comforter in the forgiveness of Sins, he is a Sanctifier: And the soul of a distressed sinner looks to the one as well as the other.
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1871
Aske the soule of any man who is truly humbled, what doe you chiefly desire? O, that God would pardon my sinnes:
Ask the soul of any man who is truly humbled, what do you chiefly desire? O, that God would pardon my Sins:
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1872
But is that all? No; That he would also heale my sinnes, and subdue my Rebellions;
But is that all? No; That he would also heal my Sins, and subdue my Rebellions;
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1873
that I may not any longer be under the government and tyrannie of my lusts; but under Gods gratious governement, who will guide me better then before.
that I may not any longer be under the government and tyranny of my Lustiest; but under God's gracious government, who will guide me better then before.
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1874
This we see to be the Order in the Lords Prayer; after we are taught to say, Forgive us our trespasses, it followes, And leade us not into temptation, This we see to be the Order in the lords Prayer; After we Are taught to say, Forgive us our Trespasses, it follows, And lead us not into temptation,
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1875
but deliver us from evill, which is for the time to come:but deliver us from evil, which is for the time to come:
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1876
So David, Cleanse me from my secret sinnes, and keepe me that presumptuous sins have not dominion over me, &c. So that this is the desire of an afflicted conscience truly humbled;
So David, Cleanse me from my secret Sins, and keep me that presumptuous Sins have not dominion over me, etc. So that this is the desire of an afflicted conscience truly humbled;
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1877
curing as well as covering of sinne. This is a sure evidence that our sins are pardoned.
curing as well as covering of sin. This is a sure evidence that our Sins Are pardoned.
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1878
Then againe when there is peace, when the soule feeles this, it is a signe that God hath heal'd the soule:
Then again when there is peace, when the soul feels this, it is a Signen that God hath healed the soul:
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1879
For (saith the Apostle) being justified by faith, we have peace with God through our Lord Iesus Christ, the Blood of Christ hath a pacifying power in forgivenesse of sinnes.For (Says the Apostle) being justified by faith, we have peace with God through our Lord Iesus christ, the Blood of christ hath a pacifying power in forgiveness of Sins.
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1880
When Ionas was cast out there was a calme: So when sinne is cast out and pardoned, there is a calme in the soule;
When Ionas was cast out there was a Cam: So when sin is cast out and pardoned, there is a Cam in the soul;
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1881
which comes from the forgivenesse of sinnes.
which comes from the forgiveness of Sins.
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1882
Againe, Healing is knowne by this, if wee have hearts willing to be searched, for then our will is cured, which in the state of grace is more then our Obedience:
Again, Healing is known by this, if we have hearts willing to be searched, for then our will is cured, which in the state of grace is more then our obedience:
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1883
when we would be better then we are, then certainely our will is not in league with corruptions.
when we would be better then we Are, then Certainly our will is not in league with corruptions.
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1884
Now where the will is so much sanctified, I resolve to be better, I would be better,
Now where the will is so much sanctified, I resolve to be better, I would be better,
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1885
and I use all meanes, being glad when any joynes with me against my corruptions, I am glad of all such advantages, here is a good signe.
and I use all means, being glad when any joins with me against my corruptions, I am glad of all such advantages, Here is a good Signen.
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1886
As now, when a man goes to Church, and desires, O that my corruptions might be met withall, O that I might bee laid open to my selfe,
As now, when a man Goes to Church, and Desires, Oh that my corruptions might be met withal, Oh that I might be laid open to my self,
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1887
and know my selfe better then I have formerly done: this is the desire of an ingenuous soule.
and know my self better then I have formerly done: this is the desire of an ingenuous soul.
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1888
Where there is no guile of soule, a man is glad to have himselfe and his corruptions discovered,
Where there is no guile of soul, a man is glad to have himself and his corruptions discovered,
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1889
whereas another frets and kicks, and rageth against the Word of God, which is a signe that there is some league betwixt him and his sinne.
whereas Another frets and kicks, and rages against the Word of God, which is a Signen that there is Some league betwixt him and his sin.
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1890
You have some, that above all things in the world, they would not have such and such downe-right Ministers:
You have Some, that above all things in the world, they would not have such and such downright Ministers:
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1891
O take heed this is a signe of a hollow heart, and that a man is in love with his disease:
Oh take heed this is a Signen of a hollow heart, and that a man is in love with his disease:
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1892
can there be a cure where there is a love of the disease?
can there be a cure where there is a love of the disease?
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1893
Not to name many, the last (which is a high pitch) shall be by our estimation of things here and above: Not to name many, the last (which is a high pitch) shall be by our estimation of things Here and above:
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1894
What hath this healing wrought in thee? What estimation of things? How is thy heart weaned from the world? How are thy affections set on things which are above? When a sick man is soundly recovered,
What hath this healing wrought in thee? What estimation of things? How is thy heart weaned from the world? How Are thy affections Set on things which Are above? When a sick man is soundly recovered,
r-crq vhz d n-vvg vvd p-acp pno21? q-crq n1 pp-f n2? q-crq vbz po21 n1 vvn p-acp dt n1? q-crq vbr po21 n2 vvn p-acp n2 r-crq vbr a-acp? c-crq dt j n1 vbz av-j vvn,
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1895
though his distempered pallate could not relish the best meates in his sicknesse, yet now he relishes and loves the best most of all.
though his distempered palate could not relish the best Meats in his sickness, yet now he Relishes and loves the best most of all.
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1896
Looke then to our selves, how forget we with blessed Saint Paul, the things which are behind, pressing hard to the marke which is before,
Look then to our selves, how forget we with blessed Saint Paul, the things which Are behind, pressing hard to the mark which is before,
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1897
for the high price of that Calling? How stand wee affected to long for our Countrey, this world being only the place of our pilgrimage? Surely a soule that is soundly healed, is an undervaluing soule, to use this world and all things therein as though we used them not:for the high price of that Calling? How stand we affected to long for our Country, this world being only the place of our pilgrimage? Surely a soul that is soundly healed, is an undervaluing soul, to use this world and all things therein as though we used them not:
p-acp dt j n1 pp-f d vvg? q-crq vvb pns12 vvd p-acp j c-acp po12 n1, d n1 vbg av-j dt n1 pp-f po12 n1? np1 dt n1 cst vbz av-j vvn, vbz dt j-vvg n1, pc-acp vvi d n1 cc d n2 av c-acp cs pns12 vvd pno32 xx:
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1898
and it is also a valewing soule, to covet spirituall things above all.
and it is also a valuing soul, to covet spiritual things above all.
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1899
O (saith David) how I love thy law, it is my meditation all the day. Oh (Says David) how I love thy law, it is my meditation all the day.
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1900
I love thy Commandements above gold, yea above fine gold. The joy of this estate, is a joy unspeakeable and glorious: I love thy commandments above gold, yea above fine gold. The joy of this estate, is a joy unspeakable and glorious:
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1901
of which it is said, the stranger shall not meddle with. This much concerning the disease, before we come to the cure, a Question ariseth.
of which it is said, the stranger shall not meddle with. This much Concerning the disease, before we come to the cure, a Question arises.
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1902
Whence then comes a calme in a carnall person? From ignorance and deadnesse of conscience, or from diversion:
Whence then comes a Cam in a carnal person? From ignorance and deadness of conscience, or from diversion:
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1903
as a sick man when he talkes with another man that is his friend, his minde is diverted that he feeleth not his sicknesse all the while;
as a sick man when he talks with Another man that is his friend, his mind is diverted that he feeleth not his sickness all the while;
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1904
so wicked men, either their consciences are seared, and they goe on in sin, or else they have diversions.
so wicked men, either their Consciences Are seared, and they go on in since, or Else they have diversions.
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1905
Great persons are loath to heare, and are usually full of diversions, from the time they rise, till they sleepe againe:
Great Persons Are loath to hear, and Are usually full of diversions, from the time they rise, till they sleep again:
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1906
all diversions busie conscience about other things, so they keepe themselves that it may not trouble them.
all diversions busy conscience about other things, so they keep themselves that it may not trouble them.
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1907
But the peace of a true Christian comes from another ground; from sound knowledge of his disease, and from sound satisfaction, by faith knowing Christ;
But the peace of a true Christian comes from Another ground; from found knowledge of his disease, and from found satisfaction, by faith knowing christ;
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1908
the Spirit of God sealing this knowledge to the soule: if peace bee thus setled, it is a signe of a sound cure.
the Spirit of God sealing this knowledge to the soul: if peace be thus settled, it is a Signen of a found cure.
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1909
But you will say, How shall I know that my sinnes are pardoned, when I am subject to those sins still?
But you will say, How shall I know that my Sins Are pardoned, when I am Subject to those Sins still?
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1910
Not to speake of transient actuall sinnes, that are past and pardoned when we have repented of them: Not to speak of Transient actual Sins, that Are past and pardoned when we have repented of them:
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1911
but of the roote of all sinne, which is weakenesse and corruption in us, fortified and (as it were) intrenched by nature, occasions and custome, of this the Question is;
but of the root of all sin, which is weakness and corruption in us, fortified and (as it were) entrenched by nature, occasions and custom, of this the Question is;
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1912
How to discerne of pardon, the roote of sinne remaining, and now and then foyling us? The Answer is Affirmative, we may have that sinne pardoned, which yet occasionally may foyle us still.
How to discern of pardon, the root of sin remaining, and now and then foiling us? The Answer is Affirmative, we may have that sin pardoned, which yet occasionally may foil us still.
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1913
For a man is in the state of health, though he have the dregs of a disease hanging upon him, wherby a man ofttimes hath some little fit of the disease.
For a man is in the state of health, though he have the dregs of a disease hanging upon him, whereby a man ofttimes hath Some little fit of the disease.
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1914
When nature and physicke hath prevailed over the disease; yet after that, there may be grudgings.
When nature and physic hath prevailed over the disease; yet After that, there may be grudgings.
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1915
So when God hath cured the soule by pardon, and hath begun to cure in Sanctification, the cure is wrought, though some dregs remaine:
So when God hath cured the soul by pardon, and hath begun to cure in Sanctification, the cure is wrought, though Some dregs remain:
av c-crq np1 vhz vvn dt n1 p-acp n1, cc vhz vvn pc-acp vvi p-acp n1, dt n1 vbz vvn, cs d n2 vvi:
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1916
because those dregs are carried away with daily physicke, and daily flying to God, Lord forgive our debts, Lord heale us:
Because those dregs Are carried away with daily physic, and daily flying to God, Lord forgive our debts, Lord heal us:
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1917
every prayer and renewing of Repentance carries some debt away, till death comes, that excellent Physitian, which once for all perfectly cures both soule and body bringing both there where both shall have Perfection.
every prayer and renewing of Repentance carries Some debt away, till death comes, that excellent physician, which once for all perfectly cures both soul and body bringing both there where both shall have Perfection.
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1918
But you will say, is Gods grace weake, that it cannot carrie away all dregs of corruption,
But you will say, is God's grace weak, that it cannot carry away all dregs of corruption,
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1919
as well as pardon? Why is pardon in the forgivenesse of sins absolute, when yet God suffers the dregs to remaine,
as well as pardon? Why is pardon in the forgiveness of Sins absolute, when yet God suffers the dregs to remain,
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1920
so as we still are subject to the disease of sinne?
so as we still Are Subject to the disease of sin?
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1921
God is wise, let us not quarrell with our Physitian, for he is wiser then we our selves:
God is wise, let us not quarrel with our physician, for he is Wiser then we our selves:
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1922
for he makes these reliques medicinall to us:
for he makes these Relics medicinal to us:
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1923
as thus, Naturally we are prone to security and spirituall pride, therefore he makes a medicine of our infirmities, to cure spirituall pride and security,
as thus, Naturally we Are prove to security and spiritual pride, Therefore he makes a medicine of our infirmities, to cure spiritual pride and security,
c-acp av, av-j pns12 vbr j p-acp n1 cc j n1, av pns31 vvz dt n1 pp-f po12 n2, pc-acp vvi j n1 cc n1,
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1924
and to set us a worke.
and to Set us a work.
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1925
Therefore the Iebusites and the residue of that kinde, were left uncast out from among Israel, that thereby he might proove Israel,
Therefore the Jebusites and the residue of that kind, were left uncast out from among Israel, that thereby he might prove Israel,
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1926
and least they should be a prey unto wilde beasts to devoure them.
and lest they should be a prey unto wild beasts to devour them.
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1927
So some remainders of the flesh are left still in the best, that these wilde beasts might not prey upon their soules, spirituall pride, which is a detestable sinne, robbing and denying God of his Prerogative,
So Some remainders of the Flesh Are left still in the best, that these wild beasts might not prey upon their Souls, spiritual pride, which is a detestable sin, robbing and denying God of his Prerogative,
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1928
and security, the grave of the soule:
and security, the grave of the soul:
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1929
to cure these two especially, God makes the reliques and remainders of sinne a medicine unto us.
to cure these two especially, God makes the Relics and remainders of sin a medicine unto us.
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1930
Why doth God suffer these infirmities and diseases to remaine in us?
Why does God suffer these infirmities and diseases to remain in us?
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1931
Diseases are suffered to put us in minde of infirmities in the roote, which we knew not before; Diseases Are suffered to put us in mind of infirmities in the root, which we knew not before;
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1932
for if these should not sometimes breake forth into a disease, we would thinke our nature were pure:
for if these should not sometime break forth into a disease, we would think our nature were pure:
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1933
therfore God suffers them to breake forth into diseases.
Therefore God suffers them to break forth into diseases.
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1934
Who would have thought that Moses had beene passionate? certainely himselfe did not know himselfe at the waters of strife: Who would have Thought that Moses had been passionate? Certainly himself did not know himself At the waters of strife:
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1935
that the seeds of anger should be in the meekest man in the world? who would have thought that David whose heart smote him for cutting off the lap of Sauls garment, that so milde a man should have cruelty in him? and yet after that, he committed murther.
that the seeds of anger should be in the Meekest man in the world? who would have Thought that David whose heart smote him for cutting off the lap of Saul's garment, that so mild a man should have cruelty in him? and yet After that, he committed murder.
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1936
Who would have thought that Peter, who made such protestations of love to Christ, that though all men forsooke him,
Who would have Thought that Peter, who made such protestations of love to christ, that though all men forsook him,
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1937
yet he would not, yet after that should denie his Master, and forsweare him? all which was to shew us, that it is usefull for us sometimes to have our corruptions breake out, to put us in minde what inward weakenesses wee have unknowne and unsearched in us,
yet he would not, yet After that should deny his Master, and forswear him? all which was to show us, that it is useful for us sometime to have our corruptions break out, to put us in mind what inward Weaknesses we have unknown and unsearched in us,
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1938
and that wee may know the depth of our corruption.
and that we may know the depth of our corruption.
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1939
Gods children are gainers by all their infirmities and weakenesses, whereby they learne to stand stronger.
God's children Are gainers by all their infirmities and Weaknesses, whereby they Learn to stand Stronger.
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1940
Heere is a maine difference betwixt the slips of Gods children, and the ordinarie euill courses of others:
Here is a main difference betwixt the slips of God's children, and the ordinary evil courses of Others:
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1941
they grow worse and worse, the ofter they fall into sin, the more they are setled upon their dregs.
they grow Worse and Worse, the ofter they fallen into since, the more they Are settled upon their dregs.
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1942
But Gods child hath the remainders of corruption in him from whence he hath infirmities, and whence hee breaks into diseases:
But God's child hath the remainders of corruption in him from whence he hath infirmities, and whence he breaks into diseases:
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1943
but notwithstanding, corruption is a looser hereby; for the ofter he falls into sinne, it is the weaker and weaker:
but notwithstanding, corruption is a looser hereby; for the ofter he falls into sin, it is the Weaker and Weaker:
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1944
for the more he sees the roote of it, the more he hates it, resolves and strives against it;
for the more he sees the root of it, the more he hates it, resolves and strives against it;
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1945
till it be consummated by Repentance and Sanctifying grace.
till it be consummated by Repentance and Sanctifying grace.
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1946
Let no man therefore be too much cast downe for infirmities, though ofttimes they breake out, if thereupon we finde a renewed hatred, Repentance and strength against them:
Let no man Therefore be too much cast down for infirmities, though ofttimes they break out, if thereupon we find a renewed hatred, Repentance and strength against them:
vvb dx n1 av vbi av av-d vvn a-acp p-acp n2, cs av pns32 vvb av, cs av pns12 vvb dt j-vvn n1, np1-n cc n1 p-acp pno32:
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1947
for God looks not so much how much corruption there is in us, as how we stand affected to it, and what good there is:
for God looks not so much how much corruption there is in us, as how we stand affected to it, and what good there is:
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1948
whether we be in league with it, and resist it. It is not sinne that damnes men, but sin with the ill qualities:
whither we be in league with it, and resist it. It is not sin that damnes men, but since with the ill qualities:
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1949
sin unconfessed, not grieved for, and unresisted, else God hath holy ends in leaving corruption in us, to exercise, trie us,
since unconfessed, not grieved for, and unresisted, Else God hath holy ends in leaving corruption in us, to exercise, try us,
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1950
and keepe us from other sinnes, Therefore sinne is left uncured.
and keep us from other Sins, Therefore sin is left uncured.
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1951
Now the way to have it cured, both in the Pardon, and likewise in Sanctification we have it in the Context;
Now the Way to have it cured, both in the Pardon, and likewise in Sanctification we have it in the Context;
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1952
what doth God say? I will heale their backsliding, &c. after they had searched their hearts, and thereupon found iniquity;
what does God say? I will heal their backsliding, etc. After they had searched their hearts, and thereupon found iniquity;
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1953
and then prayed, Take away all iniquity, after they had desired a divorse from their sinnes, Ashur shall not save us:
and then prayed, Take away all iniquity, After they had desired a divorce from their Sins, Ashur shall not save us:
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1954
and when they had some faith that God would cure them, and accordingly put confidence in God, the Father of the Fatherlesse.
and when they had Some faith that God would cure them, and accordingly put confidence in God, the Father of the Fatherless.
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1955
Then saith God, I will heale their backsliding, so that sense of pardon in the forgivenesse of sinnes,
Then Says God, I will heal their backsliding, so that sense of pardon in the forgiveness of Sins,
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1956
and sense of grace, comes after sight, sense, wearinesse and confession of sinne.
and sense of grace, comes After sighed, sense, weariness and Confessi of sin.
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1957
God doth not pardon sinne, when it is not seene, sorrowed for, nor confessed, and where there is not some degree of faith, to come to God the Father of the Fatherlesse, and the great Physitian of soules.
God does not pardon sin, when it is not seen, sorrowed for, nor confessed, and where there is not Some degree of faith, to come to God the Father of the Fatherless, and the great physician of Souls.
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1958
When wee do this, as it is said in the Context, then wee finde the forgivenesse of sinnes, with the gratious power of Gods Spirit healing of our diseases. I will heale their backsliding.
When we do this, as it is said in the Context, then we find the forgiveness of Sins, with the gracious power of God's Spirit healing of our diseases. I will heal their backsliding.
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1959
Let us therefore remember this, least we deceive our soules;
Let us Therefore Remember this, lest we deceive our Souls;
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1960
for it is not so easie a thing to attaine unto forgivenesse of sinnes as wee thinke.
for it is not so easy a thing to attain unto forgiveness of Sins as we think.
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1961
And then againe, though forgivenesse of sinnes bee free, yet notwithstanding there is a way whereby wee come to forgivenesse of sinnes, that costs us somewhat; And then again, though forgiveness of Sins be free, yet notwithstanding there is a Way whereby we come to forgiveness of Sins, that costs us somewhat;
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1962
God humbles the soule first, brings a man to himselfe, to thinke of his course, to lay open his sinnes and spread them before God in confession,
God humbles the soul First, brings a man to himself, to think of his course, to lay open his Sins and spread them before God in Confessi,
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1963
and working upon the soule heartie Repentance:
and working upon the soul hearty Repentance:
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1964
so to come to God, and waite for forgivenesse of sinnes, perhaps a good while before there be a report of it.
so to come to God, and wait for forgiveness of Sins, perhaps a good while before there be a report of it.
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1965
There are none who have sins forgiven, but they know how they come by it:
There Are none who have Sins forgiven, but they know how they come by it:
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1966
for there is a predisposition wrought in a mans soule by the Spirit which teacheth him, what estate he is in,
for there is a predisposition wrought in a men soul by the Spirit which Teaches him, what estate he is in,
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1967
and what his danger is, whereupon followes confession, and upon that peace.
and what his danger is, whereupon follows Confessi, and upon that peace.
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1968
God keepes his children many times a long while upon the racke before hee speakes peace unto them in the forgivenesse of sinnes,
God keeps his children many times a long while upon the rack before he speaks peace unto them in the forgiveness of Sins,
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1969
because hee would not have them thinke sleightly of the riches of his mercy. It is no easie matter to attaine unto the sense of the forgivenesse of sinnes,
Because he would not have them think slightly of the riches of his mercy. It is no easy matter to attain unto the sense of the forgiveness of Sins,
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1970
though indeed wee should strive to attaine it, that so wee may walke in the comforts of the Holy Ghost.
though indeed we should strive to attain it, that so we may walk in the comforts of the Holy Ghost.
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1971
The difficulty of obtaining or recovering the sense of forgivenesse, may be seene in David; after his fall did hee easily obtaine sense of pardon? O no, God held him on the racke a long time, He roared all the day long, his moisture was turned into the drought of Summer.
The difficulty of obtaining or recovering the sense of forgiveness, may be seen in David; After his fallen did he Easily obtain sense of pardon? O no, God held him on the rack a long time, He roared all the day long, his moisture was turned into the drought of Summer.
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1972
But when hee had resolved a through and no sleight confession; when he had resolved to shame himselfe, and glorifie God; then saith he;
But when he had resolved a through and no sleight Confessi; when he had resolved to shame himself, and Glorify God; then Says he;
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1973
And thou forgavest my sinne, but till he dealt throughly with his soule without all guile, he felt no comfort.And thou forgavest my sin, but till he dealt thoroughly with his soul without all guile, he felt no Comfort.
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1974
So it is with the children of God, when in the state of grace they fall into sinne;
So it is with the children of God, when in the state of grace they fallen into sin;
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1975
it is no sleight, Lord have mercy upon me, that will serve the turne;
it is no sleight, Lord have mercy upon me, that will serve the turn;
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1976
but a through shaming of themselves before God, and a through confession, resolving and determining to be under another government;
but a through shaming of themselves before God, and a through Confessi, resolving and determining to be under Another government;
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1977
to have Christ to governe them, as well as to pardon them: God will no otherwise do it.
to have christ to govern them, as well as to pardon them: God will not otherwise do it.
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1978
Because hee would glorifie his rich mercy herein:
Because he would Glorify his rich mercy herein:
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1979
for who would give mercy its due glory, if forgivenesse were easily attained without shaming of our selves? If it came easily without protestation and waiting upon God, (as the Church heere) we should never be throughly humbled for our sinnes,
for who would give mercy its due glory, if forgiveness were Easily attained without shaming of our selves? If it Come Easily without protestation and waiting upon God, (as the Church Here) we should never be thoroughly humbled for our Sins,
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1980
and God would never have the glory of his mercy, nor knowne to bee so just in hating of sinne in his deare children, who long agoe upon such tearmes have attained sense of forgivenesse of sinnes.
and God would never have the glory of his mercy, nor known to be so just in hating of sin in his deer children, who long ago upon such terms have attained sense of forgiveness of Sins.
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1981
It is worth our trouble to search our soules, and to waite at Christs feete, never to give over untill we have attained the sense of forgivenesse of sinne.
It is worth our trouble to search our Souls, and to wait At Christ feet, never to give over until we have attained the sense of forgiveness of sin.
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1982
It is heaven upon earth to have our consciences inlarged with Gods favour in the pardon of sin.
It is heaven upon earth to have our Consciences enlarged with God's favour in the pardon of since.
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1983
What is the Reason that many professe, that God is mercifull, and Christ hath pardoned their sinnes, &c. if the ground be right, it is a high conceit of mercy: and such have beene soundly humbled for their sinnes. What is the Reason that many profess, that God is merciful, and christ hath pardoned their Sins, etc. if the ground be right, it is a high conceit of mercy: and such have been soundly humbled for their Sins.
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1984
But dost thou professe so who livest carelesly in thy sinnes and licentiously still;
But dost thou profess so who Livest carelessly in thy Sins and licentiously still;
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1985
surely thy ground is naught, for hadst thou beene upon the racke, in Gods scalding-house and smarted soundly for sinne;
surely thy ground is nought, for Hadst thou been upon the rack, in God's scalding-house and smarted soundly for sin;
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1986
wouldest thou take pleasure still to live in sinne? O no.
Wouldst thou take pleasure still to live in sin? O no.
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1987
Those that goe on carelesly in their actions and speeches not caring what they are, did they ever smart for sinne who carrie themselves thus? Surely these were never soundly humbled for sinne,
Those that go on carelessly in their actions and Speeches not caring what they Are, did they ever smart for sin who carry themselves thus? Surely these were never soundly humbled for sin,
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1988
nor confessed them with loathing and detestation. Therefore let us marke the Context heere inferred: after they had confessed, praied and waited, resolving Reformation in their false confidence:
nor confessed them with loathing and detestation. Therefore let us mark the Context Here inferred: After they had confessed, prayed and waited, resolving Reformation in their false confidence:
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1989
then God promiseth, I will heale their backsliding.
then God promises, I will heal their backsliding.
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1990
It is a fundamentall error in a Christian course, the sleighting of true humiliation, which goes along in all the Fabrick and frame of a Christian course.
It is a fundamental error in a Christian course, the Slighting of true humiliation, which Goes along in all the Fabric and frame of a Christian course.
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1991
Let a man not be soundly humbled with the sight of his sins, his faith is weaker,
Let a man not be soundly humbled with the sighed of his Sins, his faith is Weaker,
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1992
and his Sanctification and comfort the sleighter.
and his Sanctification and Comfort the sleighter.
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1993
Whereas if a man would deale truly with his owne heart, set up a Court there,
Whereas if a man would deal truly with his own heart, Set up a Court there,
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1994
and arraigne, judge, and condemne himselfe (which is Gods end in all his dealings, afflictions,
and arraign, judge, and condemn himself (which is God's end in all his dealings, afflictions,
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1995
and judgements inflicted upon us) the deeper wee went in this course, the more would our comfort be and the report of Gods mercy, in the sense of that which followes:
and Judgments inflicted upon us) the Deeper we went in this course, the more would our Comfort be and the report of God's mercy, in the sense of that which follows:
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1996
I will love them freely, for mine Anger is turned away. The end of the fifth Sermon.I will love them freely, for mine Anger is turned away. The end of the fifth Sermon.
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1997
THE SIXTH SERMON. HOS. 14.4, 5. — J will love them freely, for mine Anger is turned away.
THE SIXTH SERMON. HOS. 14.4, 5. — J will love them freely, for mine Anger is turned away.
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1998
J will be as the Dew unto Israel: he shall grow as the Lillie, and cast forth his Roote as Lebanon.
J will be as the Due unto Israel: he shall grow as the Lily, and cast forth his Root as Lebanon.
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1999
IT was a good speech of S. Austin, those that are to petition great persons, they will obtaine some who are skilfull to frame their Petitions,
IT was a good speech of S. Austin, those that Are to petition great Persons, they will obtain Some who Are skilful to frame their Petitions,
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2000
least by their unskillfullnesse they provoke Anger insteed of carrying away the benefit desired.
lest by their unskillfullnesse they provoke Anger instead of carrying away the benefit desired.
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2001
So it is here with Gods people being to deale with the great God, and not being able to frame their owne petitions, God (as we heard before) doth it for them:
So it is Here with God's people being to deal with the great God, and not being able to frame their own petitions, God (as we herd before) does it for them:
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2002
and answers them gratiously with the same mercies which he had suggested them to aske;
and answers them graciously with the same Mercies which he had suggested them to ask;
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2003
his answer being exact to their petitions, I will heale their backsliding, I will love them freely, &c. wherein God exceeds all Physitians in the world whatsoever,
his answer being exact to their petitions, I will heal their backsliding, I will love them freely, etc. wherein God exceeds all Physicians in the world whatsoever,
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2004
for they have nature to helpe them.
for they have nature to help them.
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2005
Physicke is the mid-wife of Nature, helping it to doe that which it cannot doe of it selfe:Physic is the midwife of Nature, helping it to do that which it cannot do of it self:
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2006
Physick can doe nothing to a dead man;
Physic can do nothing to a dead man;
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2007
but God is so great a Physitian, that hee first gives life, and after that spirituall Life is in some degrees begun, by little and little he heales more and more. I will heale their backslidings.
but God is so great a physician, that he First gives life, and After that spiritual Life is in Some Degrees begun, by little and little he heals more and more. I will heal their backslidings.
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2008
We have an error crept in amongst some of the meaner ignorant sort of people, who thinke that God sees no sinne,
We have an error crept in among Some of the meaner ignorant sort of people, who think that God sees no sin,
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2009
when he hath once pardoned men in Justification, who falsely smooth themselves in this wicked sensuall conceit, thinke they can commit no sinne offensive to God;
when he hath once pardoned men in Justification, who falsely smooth themselves in this wicked sensual conceit, think they can commit no sin offensive to God;
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2010
as though God should frame such a Justification for men, to blindfold him and cast dust (as it were) in his eyes:
as though God should frame such a Justification for men, to blindfold him and cast dust (as it were) in his eyes:
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2011
or justifie men to make them loose and idle. No, it is false, as appeareth by this place;
or justify men to make them lose and idle. No, it is false, as appears by this place;
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2012
for how can God heale that he sees not? He sees it not to be revenged on them for it,
for how can God heal that he sees not? He sees it not to be revenged on them for it,
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2013
but hee sees sinne, to correct it and to heale it.
but he sees sin, to correct it and to heal it.
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2014
He sees it not after a revengefull wrathfull justice to cast us into Hell and damne us for it;
He sees it not After a revengeful wrathful Justice to cast us into Hell and damn us for it;
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2015
but he sees it after a sort to make us smart and lament for it,
but he sees it After a sort to make us smart and lament for it,
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2016
and to have many times a bitter sense of his wrath and forsaking, as men undone without a new supply of comfort and peace from Heaven.
and to have many times a bitter sense of his wrath and forsaking, as men undone without a new supply of Comfort and peace from Heaven.
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Let a man neglect Sanctification, daily sorrow and confession of sinne, and now and then even craving new pardon for sinnes past, casting all upon a fantasticke conceit of faith in their justification:
Let a man neglect Sanctification, daily sorrow and Confessi of sin, and now and then even craving new pardon for Sins past, casting all upon a fantastic conceit of faith in their justification:
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what followes, but Pride, Hardnesse of heart, Contempt of others and neglect of better then themselves,
what follows, but Pride, Hardness of heart, Contempt of Others and neglect of better then themselves,
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and pronenesse, out of Gods judgement, to fall from ill to worse, from one error to another? In this case the heart is false and deceitfull,
and proneness, out of God's judgement, to fallen from ill to Worse, from one error to Another? In this case the heart is false and deceitful,
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for whilst it pretends a glorious faith to looke back to Christ, to live by faith,
for while it pretends a glorious faith to look back to christ, to live by faith,
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and lay all on him by justification;
and lay all on him by justification;
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it windes it selfe out of all taskes of Religion, sets the heart at liberty, neglects Sanctification and Mortification of lusts,
it winds it self out of all tasks of Religion, sets the heart At liberty, neglects Sanctification and Mortification of Lustiest,
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and beautifying the image of God in them, giving too much way to the flesh. Therefore away with this false and selfe-conceited opinion:
and beautifying the image of God in them, giving too much Way to the Flesh. Therefore away with this false and selfe-conceited opinion:
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which drawes poyson out of that which God speakes to confirme and stablish us, That hee sees no iniquity in Iaakob, &c. Whence from these Hyperbolicall speeches, they thinke that God seeth not that which we our selves see.
which draws poison out of that which God speaks to confirm and establish us, That he sees no iniquity in Jacob, etc. Whence from these Hyperbolical Speeches, they think that God sees not that which we our selves see.
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But, hee heales our backslidings, therefore hee sees them, for how can he heale a wound,
But, he heals our backslidings, Therefore he sees them, for how can he heal a wound,
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if he see it not? He sees it, but not to their destruction who are freely justified by his grace.
if he see it not? He sees it, but not to their destruction who Are freely justified by his grace.
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But we will leave this point, it being too much honour to them to spend time in confutation of it and will rather say unto it,
But we will leave this point, it being too much honour to them to spend time in confutation of it and will rather say unto it,
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as Isay speakes of a menstruous cloth, get thee hence.
as Saiah speaks of a menstruous cloth, get thee hence.
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Now as God is a most gratious God, never weary of well doing and comforting his people,
Now as God is a most gracious God, never weary of well doing and comforting his people,
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because it is his nature to be mercifull:
Because it is his nature to be merciful:
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So hee hath suteable expressions of it, hee goes on with mercy upon mercy, loving kindnesse upon loving kindnesse. Hee had promised before:
So he hath suitable expressions of it, he Goes on with mercy upon mercy, loving kindness upon loving kindness. He had promised before:
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I will heale their Backeslidings, take in summe all their Apostacie, all shall bee healed. But this is not all, hee answers all the accusations and doubts of Satan:I will heal their Backslidings, take in sum all their Apostasy, all shall be healed. But this is not all, he answers all the accusations and doubts of Satan:
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who is still objecting against us our unworthinesse, miserie, wretchednesse to have such favours conferred on such filthy creatures:
who is still objecting against us our unworthiness, misery, wretchedness to have such favours conferred on such filthy creatures:
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Therefore, hee takes of all with this which followeth, as they had prayed, Receive us gratiously; So the answer is full, and suitable to their request. I will love them freely.
Therefore, he Takes of all with this which follows, as they had prayed, Receive us graciously; So the answer is full, and suitable to their request. I will love them freely.
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Put case, they out of conscience of their own guilt should see no worth in themselves or cause why they should bee respected:
Put case, they out of conscience of their own guilt should see no worth in themselves or cause why they should be respected:
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yet I see reason in mine owne love. I will love them freely. But may some say, How can God love freely?
yet I see reason in mine own love. I will love them freely. But may Some say, How can God love freely?
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Aske thy selfe, doth not a father and a mother love their child freely? what doth the child deserve of the father and mother a great while? Nothing,
Ask thy self, does not a father and a mother love their child freely? what does the child deserve of the father and mother a great while? Nothing,
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but the mother hath many a weary night, and foule hand with it.
but the mother hath many a weary night, and foul hand with it.
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Hath God planted an affection in us to love our children freely, and shall not God much more who gives this love and plants it in us, bee admitted to love freely.
Hath God planted an affection in us to love our children freely, and shall not God much more who gives this love and plants it in us, be admitted to love freely.
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But indeed there is absurdity and infidelity in distrust.
But indeed there is absurdity and infidelity in distrust.
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For it is against reason to deny the mighty God that which wee have in our selves.
For it is against reason to deny the mighty God that which we have in our selves.
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If hee did not love freely, how could hee love at all? what could hee fore-see in us to love us for before hand? the very manhood of Christ deserved not the grace of union, it was freely given. I will love them freely.
If he did not love freely, how could he love At all? what could he foresee in us to love us for before hand? the very manhood of christ deserved not the grace of Union, it was freely given. I will love them freely.
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That which first of al we observe hence is this much. That God loves his people freely.
That which First of all we observe hence is this much. That God loves his people freely.
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So Rom. 5.8, 9. Saith the Apostle.
So Rom. 5.8, 9. Says the Apostle.
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God commendeth his love towards us, in that while we were yet sinners, Christ dyed for us: God commends his love towards us, in that while we were yet Sinners, christ died for us:
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much more being justified by his blood, wee shall bee saved from wrath through him. much more being justified by his blood, we shall be saved from wrath through him.
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The like wee have in Ezekiell, saith God, Therefore, say unto the house of Israell, thus saith the Lord God, I doe not this for your sakes O house of Israell,
The like we have in Ezekiel, Says God, Therefore, say unto the house of Israel, thus Says the Lord God, I do not this for your sakes Oh house of Israel,
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but for mine holy Names sake, which ye have profaned among the heathen whether ye went.
but for mine holy Names sake, which you have profaned among the heathen whither you went.
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Adam when hee had sinned that maine great sinne, what did hee? fly from God, run away, and when God called to him and debated the matter with him, he accused God, and excused himselfe. Adam when he had sinned that main great sin, what did he? fly from God, run away, and when God called to him and debated the matter with him, he accused God, and excused himself.
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Yet for all this God pittied him, and cloathed him, and made him that promise of the blessed seed.
Yet for all this God pitied him, and clothed him, and made him that promise of the blessed seed.
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What desert was there here in Adam? nay, rather the quite contary:
What desert was there Here in Adam? nay, rather the quite contrary:
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yet God loved him freely. The same may bee said of Saint Paul for the time past a persecuter, what deserving was therein him? none at all,
yet God loved him freely. The same may be said of Saint Paul for the time passed a Persecutor, what deserving was therein him? none At all,
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yet hee found Gods free love in his conversion:
yet he found God's free love in his conversion:
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for saith God to Ananias; Hee is a chosen vessell unto mee, to beare my name before the Gentiles. for Says God to Ananias; He is a chosen vessel unto me, to bear my name before the Gentiles.
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Heere was no deserving in Saint Paul, but Gods free election which in time tooke place,
Here was no deserving in Saint Paul, but God's free election which in time took place,
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and so wee may say of the Prodigall having spent all, his Father pardoned all and loved him freely.
and so we may say of the Prodigal having spent all, his Father pardoned all and loved him freely.
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The Reason hereof is. 1. Because it is his name and nature to bee gratious, and to loue freely,
The Reason hereof is. 1. Because it is his name and nature to be gracious, and to love freely,
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and whatsoever is Gods nature, that hath a freedome in the working. 2. Because no creature can deserve any thing at Gods hands.
and whatsoever is God's nature, that hath a freedom in the working. 2. Because no creature can deserve any thing At God's hands.
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1. Because by nature wee are all Gods enemies and therefore what can enemies deserve? nothing but wrath and vengeance. 2. If we have any graces, they are the gift of God,
1. Because by nature we Are all God's enemies and Therefore what can enemies deserve? nothing but wrath and vengeance. 2. If we have any graces, they Are the gift of God,
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and therefore wee deserve nothing by them, they being of his owne gift.
and Therefore we deserve nothing by them, they being of his own gift.
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So saint Iames speakes, Every good gift, and every perfect gift, is from above and commeth downe from the Father of lights, with whom is no variablenesse nor shadow of turning. And Saint Paul saith:
So saint James speaks, Every good gift, and every perfect gift, is from above and comes down from the Father of lights, with whom is no variableness nor shadow of turning. And Saint Paul Says:
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That of him, and through him, and to him are all things: what should follow heereupon? To whom be glory for ever. That of him, and through him, and to him Are all things: what should follow hereupon? To whom be glory for ever.
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This in the first place serves for reproofe of our adversaries of the Romish Church: who say, that God loves us for something foreseene in us which is good:
This in the First place serves for reproof of our Adversaries of the Romish Church: who say, that God loves us for something foreseen in us which is good:
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or for somewhat which in time wee would doe to deserve favour at his hands: but both are false, the cause of love is free from himselfe:
or for somewhat which in time we would do to deserve favour At his hands: but both Are false, the cause of love is free from himself:
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for, when wee have done our best, yet (saith the Holy Ghost) wee are unprofitable servants.
for, when we have done our best, yet (Says the Holy Ghost) we Are unprofitable Servants.
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Secondly, It is for reproofe of Gods owne deare children, who because they finde no deserving in themselves, are therefore discouraged at the sight of their owne unworthinesse,
Secondly, It is for reproof of God's own deer children, who Because they find no deserving in themselves, Are Therefore discouraged At the sighed of their own unworthiness,
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whereas quite contrary, the sight of our owne unworthinesse, should make us the more fit subjects for Christs free love:
whereas quite contrary, the sighed of our own unworthiness, should make us the more fit subject's for Christ free love:
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which hath nothing to doe with them that stand upon deserving.
which hath nothing to do with them that stand upon deserving.
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Many of Gods deare children are troubled with temptations, doubts, and feares of Gods love and favour towards them,
Many of God's deer children Are troubled with temptations, doubts, and fears of God's love and favour towards them,
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because they expect to finde it in the fruits of Grace, and not in free Grace it selfe.
Because they expect to find it in the fruits of Grace, and not in free Grace it self.
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If wee would have any sound peace, let us look for it in free Grace. Therefore the blessed Apostle, in the entrance of his salutations in his Epistles, still joyneth Grace, and then Peace, to shew us that if wee looke for sound Peace; wee can no where finde it but in Grace. Wee would finde Peace, in the Grace that is in us;
If we would have any found peace, let us look for it in free Grace. Therefore the blessed Apostle, in the Entrance of his salutations in his Epistles, still Joineth Grace, and then Peace, to show us that if we look for found Peace; we can no where find it but in Grace. we would find Peace, in the Grace that is in us;
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but it is labour in vaine, for wee shall never finde it but in free Grace.
but it is labour in vain, for we shall never find it but in free Grace.
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Hence wee may also bee comforted in the certainety of our salvation;
Hence we may also be comforted in the certainty of our salvation;
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for that grace and love and favour whereby wee are saved is in God, not in us.
for that grace and love and favour whereby we Are saved is in God, not in us.
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Now whatsoever is in him is immutable and sure.
Now whatsoever is in him is immutable and sure.
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So saith the Apostle, Neverthelesse the foundation of God standeth sure, having this seale, the Lord knoweth them that are his;
So Says the Apostle, Nevertheless the Foundation of God Stands sure, having this seal, the Lord Knoweth them that Are his;
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and let every one that nameth the name of Christ, depart from iniquity. and let every one that names the name of christ, depart from iniquity.
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Where speaking of election which comes from the free love of God, hee makes that a sure foundation to build on;
Where speaking of election which comes from the free love of God, he makes that a sure Foundation to built on;
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if there bee a reformation to depart from iniquity, wee may be comfortably assured of our salvation.
if there be a Reformation to depart from iniquity, we may be comfortably assured of our salvation.
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And as it is with Election, so is it with all the other fruits of God love:
And as it is with Election, so is it with all the other fruits of God love:
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Vocation, Adoption, Iustification, and Perseverance: the foundation of God fastly sealed in the way of holinesse stands good and sure in all. Vocation, Adoption, Justification, and Perseverance: the Foundation of God fastly sealed in the Way of holiness Stands good and sure in all.
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This further teacheth us, Thankfulnesse unto God, who hath so freely loved us, for if there were deserving on our part, what place were left for thankfulnesse? We know one who deserves nothing and hath small matters bestowed upon him, at least will be thankfull for such favours.
This further Teaches us, Thankfulness unto God, who hath so freely loved us, for if there were deserving on our part, what place were left for thankfulness? We know one who deserves nothing and hath small matters bestowed upon him, At least will be thankful for such favours.
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But when one is so farre from deserving any thing, that by the contrary hee deserveth all plagues and punishments:
But when one is so Far from deserving any thing, that by the contrary he deserveth all plagues and punishments:
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hath yet many and aboundant mercies bestowed freely upon him, this doth exceedingly provoke (especially a generous spirit) to a suitable thankfulnesse, as much as may be.
hath yet many and abundant Mercies bestowed freely upon him, this does exceedingly provoke (especially a generous Spirit) to a suitable thankfulness, as much as may be.
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And let it likewise breed Confidence in us to God in all our miseries, both for pardon of sinne, helpe in distresse,
And let it likewise breed Confidence in us to God in all our misery's, both for pardon of sin, help in distress,
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and comfort in sorrowes, because he loves us freely, and did love us whilst we were enemies:
and Comfort in sorrows, Because he loves us freely, and did love us while we were enemies:
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make therefore upon all occasions the Apostles use of it.
make Therefore upon all occasions the Apostles use of it.
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For if when wee were enemies wee were reconciled to God by the death of his sonne; For if when we were enemies we were reconciled to God by the death of his son;
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much more being reconciled, wee shall be saved by his life? I will love them freely.much more being reconciled, we shall be saved by his life? I will love them freely.
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In the next place, from hence we observe another point which necessarily followeth upon the former:
In the next place, from hence we observe Another point which necessarily follows upon the former:
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That God did not then begin to love them, when he said I will love them freely: That God did not then begin to love them, when he said I will love them freely:
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but to discover that love unto them, which hee carried unto them from all eternity. but to discover that love unto them, which he carried unto them from all eternity.
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For instance hereof Saint Paul was beloved of God, ere God manifested his love unto him:
For instance hereof Saint Paul was Beloved of God, ere God manifested his love unto him:
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as hee testifieth of himselfe, that the discoverie of this free love was, when it pleased God who seperated me from my mothers wombe,
as he Testifieth of himself, that the discovery of this free love was, when it pleased God who separated me from my mother's womb,
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and called mee by his Grace, to reveale his sonne in mee, &c. So Ephes. 1.3, 4. The Apostle blesseth God in his salutation unto them, who had blessed them with all spirituall blessings in heavenly places in Christ. and called me by his Grace, to reveal his son in me, etc. So Ephesians 1.3, 4. The Apostle Blesses God in his salutation unto them, who had blessed them with all spiritual blessings in heavenly places in christ.
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But whence fetcheth hee the ground hereof? According as he hath chosen us in him,
But whence Fetches he the ground hereof? According as he hath chosen us in him,
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before the foundation of the world, that we should be holy and unblameable before him, in love. before the Foundation of the world, that we should be holy and unblameable before him, in love.
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Wee need not multiply places more to prove it, our adversaries would faine seeme to cleere God onely in all, we need not multiply places more to prove it, our Adversaries would feign seem to clear God only in all,
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and so shrowd their arguments under such needlesse pretences, shift of all places, name wee never so many with their strong heads, distinctions, and sophismes.
and so shroud their Arguments under such needless pretences, shift of all places, name we never so many with their strong Heads, Distinctions, and sophisms.
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But God will one day give them no thankes for their labour:
But God will one day give them no thanks for their labour:
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the will of God (how unequall soever in our eyes, who cannot with our shallow conceits sound the depth of such misteries) being ground enough to justifie all his actions whatsoever.
the will of God (how unequal soever in our eyes, who cannot with our shallow conceits found the depth of such Mysteres) being ground enough to justify all his actions whatsoever.
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Wee will therefore come to some Reasons of the point.
we will Therefore come to Some Reasons of the point.
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Because, Whatsoever is in God (manifested in time) is eternall and everlasting in him, without beginning and ending, for wh tsoever is in God, is God.
Because, Whatsoever is in God (manifested in time) is Eternal and everlasting in him, without beginning and ending, for Where tsoever is in God, is God.
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God is not loving, but Love: and he is not onely true, but Truth it selfe: God is not loving, but Love: and he is not only true, but Truth it self:
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hee is not wise onely, but Wisdome it selfe. And therefore his love discovered in time, must needs bee from all eternity.
he is not wise only, but Wisdom it self. And Therefore his love discovered in time, must needs be from all eternity.
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Secondly, Jf God did then first begin to love us, when he manifested his love unto us,
Secondly, If God did then First begin to love us, when he manifested his love unto us,
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then there should be a change in God;
then there should be a change in God;
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because hee should love them now, that hee did not formerly love, As wee see, those who loved Paul after his Conversion, loved him not before, there was then a change in the Church:
Because he should love them now, that he did not formerly love, As we see, those who loved Paul After his Conversion, loved him not before, there was then a change in the Church:
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in which case, if God should so love, hee should bee changeable, and so be like unto man. And then againe Christs Prayer.
in which case, if God should so love, he should be changeable, and so be like unto man. And then again Christ Prayer.
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Iohn. 17. makes it cleere, that the love of God beginneth not with the manifestation thereof:John. 17. makes it clear, that the love of God begins not with the manifestation thereof:
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for Christ there, knowing all the Fathers secrets (as comming out of the bosome of the Father) intimates the contrary:
for christ there, knowing all the Father's secrets (as coming out of the bosom of the Father) intimates the contrary:
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where he makes one end of his prayer for them to be, That the world may know, that thou hast loved them, as thou hast loved me.
where he makes one end of his prayer for them to be, That the world may know, that thou hast loved them, as thou hast loved me.
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Now how he loved Christ is also shewed a little after; For thou lovedst me before the foundation of the world:
Now how he loved christ is also showed a little After; For thou lovedest me before the Foundation of the world:
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Therefore the Saints and Children of God are loved with an everlasting former love, not beginning at that instant discoverie thereof. Therefore the Saints and Children of God Are loved with an everlasting former love, not beginning At that instant discovery thereof.
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The Use heereof, is, first of all, against those who measure Gods love and favour by their owne feeling,
The Use hereof, is, First of all, against those who measure God's love and favour by their own feeling,
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because as God loved them before, so hee loves them as well and as dearely still,
Because as God loved them before, so he loves them as well and as dearly still,
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when he hideth his face from them, as when hee suffered his loving kindnesse to shine most comfortably upon them.
when he Hideth his face from them, as when he suffered his loving kindness to shine most comfortably upon them.
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Hee loved Christ as dearely when he hanged on the tree, in torment of soule and body,
He loved christ as dearly when he hanged on the tree, in torment of soul and body,
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as hee did, when he said, This is my beloved sonne, in whom I am well pleased;
as he did, when he said, This is my Beloved son, in whom I am well pleased;
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yea and when hee received him up into glory. The Sunne shineth as cleerely in the darkest day, as it doth in the brightest.
yea and when he received him up into glory. The Sun shines as clearly in the Darkest day, as it does in the Brightest.
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The difference is not in the Sunne, but in some clouds which hinder the manifestation of the light thereof.
The difference is not in the Sun, but in Some Clouds which hinder the manifestation of the Light thereof.
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So God loveth us as well, when he shineth not in the brightnesse of his countenance upon us, as when he doth.
So God loves us as well, when he shines not in the brightness of his countenance upon us, as when he does.
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Iob was as much beloved of God in the middest of his miseries, as he was afterwards when he came to enjoy the aboundance of his mercies. Job was as much Beloved of God in the midst of his misery's, as he was afterwards when he Come to enjoy the abundance of his Mercies.
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I will love them freely, &c. The last Point which we gather from hence, as a speciall ground of comfort, is this:
I will love them freely, etc. The last Point which we gather from hence, as a special ground of Comfort, is this:
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That this free love and favour of God, is the cause of all other mercies and free favours, whereby hee discovereth his love unto us. That this free love and favour of God, is the cause of all other Mercies and free favours, whereby he Discovereth his love unto us.
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1. It is the cause of election, even so then as this present time also there is a remnant, according to the election of grace.
1. It is the cause of election, even so then as this present time also there is a remnant, according to the election of grace.
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So 2. For Vocation: when the Apostle had shewed that the Ephesians were saved by Grace; hee adds, that in the ages to come, hee might shew the exceeding riches of his grace, In his kindnesse towards us through Christ Iesus:
So 2. For Vocation: when the Apostle had showed that the Ephesians were saved by Grace; he adds, that in the ages to come, he might show the exceeding riches of his grace, In his kindness towards us through christ Iesus:
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hee afterwards sheweth, when this grace began first to have being, For wee are his workemanship created vnto good workes, which God hath before ordained that wee should walke therein.
he afterwards shows, when this grace began First to have being, For we Are his workmanship created unto good works, which God hath before ordained that we should walk therein.
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3. Forgivenesse of sinnes, In whom we have a redemption through his blood, even the forgivenesse of sinns, according to the riches of his grace.
3. Forgiveness of Sins, In whom we have a redemption through his blood, even the forgiveness of Sins, according to the riches of his grace.
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So 4. For the grace of Love: Wee love him, because he loved us first. 5. For Justification, and Sanctification.
So 4. For the grace of Love: we love him, Because he loved us First. 5. For Justification, and Sanctification.
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It is said, that Christ hath loved us, why? For he hath washed us from our sinnes in his owne blood;
It is said, that christ hath loved us, why? For he hath washed us from our Sins in his own blood;
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and Saint Iohn saith, He hath made us Kings and Priests unto God and his Father.
and Saint John Says, He hath made us Kings and Priests unto God and his Father.
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1. Kings to fight against the world, the flesh, and the divell. 2. Priests, to teach, instruct, reprove,
1. Kings to fight against the world, the Flesh, and the Devil. 2. Priests, to teach, instruct, reprove,
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and comfort our selves and others by the word of God: and then to offer up the sacrifice of a broken heart, in prayers and praises.
and Comfort our selves and Others by the word of God: and then to offer up the sacrifice of a broken heart, in Prayers and praises.
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All comes from freedome of love. 6. So every good Inclination comes hence.
All comes from freedom of love. 6. So every good Inclination comes hence.
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For it is God which worketh in us, both to will and to doe of his good pleasure. So 7. Every good Worke: For it is God which works in us, both to will and to do of his good pleasure. So 7. Every good Work:
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For we are his workemanship created in Christ Iesus unto good workes, which he had before ordained that we should walke therein: For we Are his workmanship created in christ Iesus unto good works, which he had before ordained that we should walk therein:
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For by grace ye are saved (saith he) through faith. So 8. For Eternall life: the Apostle sheweth: For by grace you Are saved (Says he) through faith. So 8. For Eternal life: the Apostle shows:
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It is the gift of God, through Iesus Christ our Lord. It is the gift of God, through Iesus christ our Lord.
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This should teach us in the first place to bee humbled, in that we are so miserable naughty servants, doing so little worke,
This should teach us in the First place to be humbled, in that we Are so miserable naughty Servants, doing so little work,
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nay nothing as we should, yet should have so good wages:
nay nothing as we should, yet should have so good wages:
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but God loves us freely, &c. It should rather humble us the more, then puffe us up in pride, in regard that there was nothing in us which might deserve any thing at Gods hand. but God loves us freely, etc. It should rather humble us the more, then puff us up in pride, in regard that there was nothing in us which might deserve any thing At God's hand.
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And hence also it followeth infallibly;
And hence also it follows infallibly;
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that if he loved us from everlasting with a free love, in a sort, as he loved Christ, that therefore the effects of his love towards us shall never faile; that if he loved us from everlasting with a free love, in a sort, as he loved christ, that Therefore the effects of his love towards us shall never fail;
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as the Apostle sheweth, The gifts and calling of God, are without Repentance. Faith and Repentance being fruits of his love wrought in us, shall hold out:
as the Apostle shows, The Gifts and calling of God, Are without Repentance. Faith and Repentance being fruits of his love wrought in us, shall hold out:
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therfore the weakenesse of these graces as they shall not hinder our salvation; no more should they discourage us, or hinder the comfort of our profession.
Therefore the weakness of these graces as they shall not hinder our salvation; no more should they discourage us, or hinder the Comfort of our profession.
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Because that Faith and Repentance which wee have, is not any worke of ours, but the worke of Gods free love in us:
Because that Faith and Repentance which we have, is not any work of ours, but the work of God's free love in us:
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therefore they shall bee continued, and accepted.
Therefore they shall be continued, and accepted.
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For our Perseverance doth not stand in this, that wee have strength in our selves to continue faithfull to God,
For our Perseverance does not stand in this, that we have strength in our selves to continue faithful to God,
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but because he out of his free love, continueth faithfull to us;
but Because he out of his free love, Continueth faithful to us;
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and will never faile, nor forsake them whom he hath once taken into his everlasting favour, on whom hee hath set his everlasting free love,
and will never fail, nor forsake them whom he hath once taken into his everlasting favour, on whom he hath Set his everlasting free love,
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as the Apostle speakes of Christ.
as the Apostle speaks of christ.
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Who also shall confirme you unto the end, that yee may be blamelesse in the day of our Lord Iesus Christ: Who also shall confirm you unto the end, that ye may be blameless in the day of our Lord Iesus christ:
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but upon what ground? God is faithfull by whom wee were called unto the fellowship of his Sonne Iesus Christ our Lord.
but upon what ground? God is faithful by whom we were called unto the fellowship of his Son Iesus christ our Lord.
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So that if any of the Elect should fall away, God should be unfaithfull.
So that if any of the Elect should fallen away, God should be unfaithful.
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The case in Perseverance is not how faithfull wee are, but how faithfull God is, who guides us heere with his Counsell in all things, and afterwards receiveth us into glory.
The case in Perseverance is not how faithful we Are, but how faithful God is, who guides us Here with his Counsel in all things, and afterwards receives us into glory.
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So in another place, after the Apostle had prayed, Now the very God of Peace Sanctifie you wholy;
So in Another place, After the Apostle had prayed, Now the very God of Peace Sanctify you wholly;
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and I pray God your whole spirit, and soule and body bee preserved blamelesse unto the comming of our Lord Iesus Christ. and I pray God your Whole Spirit, and soul and body be preserved blameless unto the coming of our Lord Iesus christ.
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What maketh he the ground of this his Prayer? Faithfull is hee that calleth you, who also will doe it.
What makes he the ground of this his Prayer? Faithful is he that calls you, who also will do it.
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If then wee would have God to manifest his free love to us, let us strive to be obedient to his Commandements,
If then we would have God to manifest his free love to us, let us strive to be obedient to his commandments,
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and stirre up our hearts by all meanes to love him, who hath so freely loved us.
and stir up our hearts by all means to love him, who hath so freely loved us.
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Now how should we manifest our love to God? First, in loving his Word:
Now how should we manifest our love to God? First, in loving his Word:
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as Psal. 19. & Psal. 119. Secondly, in loving his people, 1 Ioh. 5.1, 2. Thirdly, in longing for,
as Psalm 19. & Psalm 119. Secondly, in loving his people, 1 John 5.1, 2. Thirdly, in longing for,
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and loving his second comming, Revel. 22.20.
and loving his second coming, Revel. 22.20.
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Now followeth the Reason of the discoverie of this free love shewed now in time to them.
Now follows the Reason of the discovery of this free love showed now in time to them.
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For mine Anger is turned away from him. For mine Anger is turned away from him.
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Here is the third Branch of Gods answer to their Petition, Mine Anger is turned away from him:
Here is the third Branch of God's answer to their Petition, Mine Anger is turned away from him:
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which is included and implied in the former; I will heale their backsliding:
which is included and implied in the former; I will heal their backsliding:
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how could hee doe this if he were Angrie? No, he saith, I will love them freely:
how could he do this if he were Angry? No, he Says, I will love them freely:
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which argues that his anger was appeased.
which argues that his anger was appeased.
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God knoweth that variety of words and expressions are all little enough to raise up and comfort a doubting, wounded, galled soule:
God Knoweth that variety of words and expressions Are all little enough to raise up and Comfort a doubting, wounded, galled soul:
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which when it is touched with a sense of sinne and of his displeasure, cannot heare words enough of comfort.
which when it is touched with a sense of sin and of his displeasure, cannot hear words enough of Comfort.
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This God knowes well enough, and therefore hee adds expression upon expression:
This God knows well enough, and Therefore he adds expression upon expression:
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I will heale their backsliding, I will love them freely, for mine Anger is turned away from him. I will heal their backsliding, I will love them freely, for mine Anger is turned away from him.
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The soule which is touched with the sense of wrath and defiled with the staines of sinnes dreadfull impressions, receives all this cheerefully, and more too:
The soul which is touched with the sense of wrath and defiled with the stains of Sins dreadful impressions, receives all this cheerfully, and more too:
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therfore in such cases, we must take in good part the largenesse of Gods expressions. For mine Anger is turned away from him. To unsold the words therefore.
Therefore in such cases, we must take in good part the largeness of God's expressions. For mine Anger is turned away from him. To unsold the words Therefore.
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Anger is the inward displeasure which God hath against sinne, and his purpose to punish it:Anger is the inward displeasure which God hath against sin, and his purpose to Punish it:
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accompanied with threatnings upon his purpose, and execution upon his threatnings. The point to be observed in the first place is, accompanied with threatenings upon his purpose, and execution upon his threatenings. The point to be observed in the First place is,
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That there is Anger in God against sin. That there is Anger in God against since.
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Wee need not stand to proove the point it is so manifest to every man, the Scripture is copious in it;
we need not stand to prove the point it is so manifest to every man, the Scripture is copious in it;
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if wee consider either judgements executed upon sinners: threatnings against sin, or the Saints complaining of it; as Psal. 74.1. Iob 42.7. Psalme 6.1. Psalme 90.11. Psalme 38.1, 3. Isa. 63.6. with many the like places proove, That there is Anger in God against sinne;
if we Consider either Judgments executed upon Sinners: threatenings against since, or the Saints complaining of it; as Psalm 74.1. Job 42.7. Psalm 6.1. Psalm 90.11. Psalm 38.1, 3. Isaiah 63.6. with many the like places prove, That there is Anger in God against sin;
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wee will rather see the Reason of it.
we will rather see the Reason of it.
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Because there is an Antipathie betwixt him and sinne, which is contrarie to his pure nature.Because there is an Antipathy betwixt him and sin, which is contrary to his pure nature.
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Sinne as it opposeth God, so it is contrarie unto him; and indeed, sinne would turne him out of his soveraigntie.
Sin as it Opposeth God, so it is contrary unto him; and indeed, sin would turn him out of his sovereignty.
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For what doth a man when hee sinnes wittingly and willingly, but turne God out of his governement,
For what does a man when he Sins wittingly and willingly, but turn God out of his government,
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and causes the divell to take up Gods roome in the heart? when a man gives way to sinne,
and Causes the Devil to take up God's room in the heart? when a man gives Way to sin,
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then the divell rules, and he thinkes his owne lusts better then Gods will, and his owne carnall reason in contriving of sinne above Gods wisedome in his Word:
then the Devil rules, and he thinks his own Lustiest better then God's will, and his own carnal reason in contriving of sin above God's Wisdom in his Word:
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therefore hee is a proud Rebell.
Therefore he is a proud Rebel.
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Sinne is such a kinde of thing that it labours to take away God, for it not only puts him out of that part of his throne, mans heart,
Sin is such a kind of thing that it labours to take away God, for it not only puts him out of that part of his throne, men heart,
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but for the time a man sinnes, hee could wish there were no God to take vengeance of him.
but for the time a man Sins, he could wish there were no God to take vengeance of him.
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Can you wonder therefore that God is so opposite to that, which is so opposite to his Prerogative royall as sinne is?
Can you wonder Therefore that God is so opposite to that, which is so opposite to his Prerogative royal as sin is?
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The truth is, God is Angry with nothing else but with sinne, which is the onely object of his Anger. The truth is, God is Angry with nothing Else but with sin, which is the only Object of his Anger.
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That which foolish persons make a trifle and sport of, Swearing, filthie speaking and lying, is the object of Gods Anger.
That which foolish Persons make a trifle and sport of, Swearing, filthy speaking and lying, is the Object of God's Anger.
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For this offence of sinne, he did not spare the Angels of Heaven, but tumbled them thence, never to returne againe.
For this offence of sin, he did not spare the Angels of Heaven, but tumbled them thence, never to return again.
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Sin also thrust Adam out of Paradice, and made God angry with him and the whole world, so as to destroy it with a flood of water; since also thrust Adam out of Paradise, and made God angry with him and the Whole world, so as to destroy it with a flood of water;
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and will at last make him burne and consume up all with a deluge of fire.
and will At last make him burn and consume up all with a deluge of fire.
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Yea, it made him in a sort angry with his owne deare Sonne, when hee under-went the punishment of sinne, as our Surety:
Yea, it made him in a sort angry with his own deer Son, when he underwent the punishment of sin, as our Surety:
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so that hee cried out, My God, my God, why hast thou forsaken me? If God thus shewed his anger against sinne, in punishing it in Christ our Surety, who was made sinne for us,
so that he cried out, My God, my God, why hast thou forsaken me? If God thus showed his anger against sin, in punishing it in christ our Surety, who was made sin for us,
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and yet had no sinne in himselfe: how will he punish it much more in those who are not in Christ:
and yet had no sin in himself: how will he Punish it much more in those who Are not in christ:
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those who stand in their owne sinne and guilt, what will become of them? So that God is angry with sin and with nothing else.
those who stand in their own sin and guilt, what will become of them? So that God is angry with since and with nothing Else.
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The second thing we gather from this, where he saith, My Anger is turned away from him, Gods Anger being taken especially for judgements, is,
The second thing we gather from this, where he Says, My Anger is turned away from him, God's Anger being taken especially for Judgments, is,
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That Gods Anger is the speciall thing in Afflictions. That God's Anger is the special thing in Afflictions.
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They come from his Anger, (as hath beene shewed) therefore hee saith, I will take mine Anger from you, whereby hee meanes judgements, the effect of his Anger.
They come from his Anger, (as hath been showed) Therefore he Says, I will take mine Anger from you, whereby he means Judgments, the Effect of his Anger.
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For in the Scriptures Anger is ordinarily taken for the fruits and effects of Gods Anger, which are terrible judgements,
For in the Scriptures Anger is ordinarily taken for the fruits and effects of God's Anger, which Are terrible Judgments,
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as we may see, Deut. 29.20. and so in many other places. Judgements then are called Gods Anger.
as we may see, Deuteronomy 29.20. and so in many other places. Judgments then Are called God's Anger.
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Because they issue from his Anger and displeasure: Because they issue from his Anger and displeasure:
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for it is not the judgements, but the Anger in them, which lies heavie upon the soule;
for it is not the Judgments, but the Anger in them, which lies heavy upon the soul;
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when they come from Gods Anger, they are intollerable to the conscience, else when we suffer ill, knowing that it is not from Gods Anger,
when they come from God's Anger, they Are intolerable to the conscience, Else when we suffer ill, knowing that it is not from God's Anger,
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but for triall of our graces, or for exercise we beare it patiently.
but for trial of our graces, or for exercise we bear it patiently.
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Therefore God saith, mine Anger is turned away from him, for this unremooved imbittereth every crosse though it be never so small.
Therefore God Says, mine Anger is turned away from him, for this unremoved imbittereth every cross though it be never so small.
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Let Gods Anger be upon a man, and he will make a conceit, a very light thing, to be as a heavie crosse unto him,
Let God's Anger be upon a man, and he will make a conceit, a very Light thing, to be as a heavy cross unto him,
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and vexe him both in body and state, more then mightier crosses at some other time shall.
and vex him both in body and state, more then Mightier Crosses At Some other time shall.
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Will you see this in one instance, where God threatneth his owne deare people thus:
Will you see this in one instance, where God threatens his own deer people thus:
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And the Lord will smite thee with the botch of Aegypt, and with the Emrods, and with the scah, And the Lord will smite thee with the botch of Egypt, and with the Emrods, and with the scah,
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and with the itch whereof thou canst not be healed. and with the itch whereof thou Canst not be healed.
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What is a scab, and an itch and the like such a terrible judgement, which in these daies is set so light by? O yes,
What is a scab, and an itch and the like such a terrible judgement, which in these days is Set so Light by? O yes,
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when it comes with Gods displeasure, when the least scratch is set on fire by Gods anger it shall consume us, it prooves incurable, as there it is threatned:
when it comes with God's displeasure, when the least scratch is Set on fire by God's anger it shall consume us, it Proves incurable, as there it is threatened:
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whereof thou canst not bee healed. When the vermine came in Gods Anger upon that hard hearted King;whereof thou Canst not be healed. When the vermin Come in God's Anger upon that hard hearted King;
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all Pharoahs skill, and his Magitians skill, could not beate them out, because (as they confessed) this was the finger of God.
all Pharaohs skill, and his Magicians skill, could not beat them out, Because (as they confessed) this was the finger of God.
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Let any thing come as a messenger of Gods Anger, it comes with vengeance and sticks to the soule,
Let any thing come as a Messenger of God's Anger, it comes with vengeance and sticks to the soul,
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like a fretting leprosie, which when it entred into a house, many times could not be gotten out againe with pulling out stones,
like a fretting leprosy, which when it entered into a house, many times could not be got out again with pulling out stones,
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or scraping them, till the house were demolished.
or scraping them, till the house were demolished.
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So when Gods Anger is raised and kindled against a person, you may remoove this and that, change place and company,
So when God's Anger is raised and kindled against a person, you may remove this and that, change place and company,
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and use of helpes, yet it will never leave fretting till it have consumed him,
and use of helps, yet it will never leave fretting till it have consumed him,
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unlesse it be removed by Repentance, if it be never so small a scratch or itch, al the Physick in the world shal not cure it.
unless it be removed by Repentance, if it be never so small a scratch or itch, all the Physic in the world shall not cure it.
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For as the Love of God makes all other things in God comfortable unto us, so it is his Anger which makes al his Attributes terrible:
For as the Love of God makes all other things in God comfortable unto us, so it is his Anger which makes all his Attributes terrible:
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as for his Power, the more he loves me, the more he is able to doe me good.
as for his Power, the more he loves me, the more he is able to do me good.
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But otherwise, the more he is Angry and displeased, the more his other Attributes are terrible.
But otherwise, the more he is Angry and displeased, the more his other Attributes Are terrible.
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If he be Wise, the more hee will find out my sinnes; if hee bee Powerfull, and angry, the more he can revenge himselfe on me: is he Angry and Just; the more woe to me.
If he be Wise, the more he will find out my Sins; if he be Powerful, and angry, the more he can revenge himself on me: is he Angry and Just; the more woe to me.
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So there is nothing in God when he is Angry, but it is so much the more terrible,
So there is nothing in God when he is Angry, but it is so much the more terrible,
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for this puts a sting in every thing:
for this puts a sting in every thing:
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which when it is remooved out of malignant creatures armed with a sting, then they are no more hurtfull.
which when it is removed out of malignant creatures armed with a sting, then they Are no more hurtful.
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The sting of every evill and crosse is Gods Anger and wrath: this being remooved, nothing hurts, all crosses then are gentle, milde, tractable and medicinall;
The sting of every evil and cross is God's Anger and wrath: this being removed, nothing hurts, all Crosses then Are gentle, mild, tractable and medicinal;
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when God hath once said, For mine Anger is turned away from him.
when God hath once said, For mine Anger is turned away from him.
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After that's gone, whatsoever remaineth is good for us, when we feele no Anger in it.
After that's gone, whatsoever remains is good for us, when we feel no Anger in it.
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What is that which blowes the coles of Hell, and makes Hell, Hell, but the Anger of God ceazing upon the conscience, this kindles Tophet, and sets it a fire like a river of Brimstone.
What is that which blows the coals of Hell, and makes Hell, Hell, but the Anger of God ceasing upon the conscience, this kindles Tophet, and sets it a fire like a river of Brimstone.
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Therefore this is a wondrous sweet comfort and incouragement when he saith, For mine Anger is turned away from him.
Therefore this is a wondrous sweet Comfort and encouragement when he Says, For mine Anger is turned away from him.
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Whence in the next place wee may observe, That God will turne away his Anger upon Repentance.
Whence in the next place we may observe, That God will turn away his Anger upon Repentance.
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When there is this course taken (formerly mentioned) to turne unto the Lord & to sue for pardon:
When there is this course taken (formerly mentioned) to turn unto the Lord & to sue for pardon:
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to vow Reformation, Ashur shall not save us, and a through reformation of the particular sinne;
to Voelli Reformation, Ashur shall not save us, and a through Reformation of the particular sin;
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and when there is wrought in the heart faith to rely on Gods mercy, as the Father of the Fatherlesse, in whom they finde mercy: then Gods Anger is turned away.
and when there is wrought in the heart faith to rely on God's mercy, as the Father of the Fatherless, in whom they find mercy: then God's Anger is turned away.
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God upon Repentance will turne away his Anger. God upon Repentance will turn away his Anger.
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The point is cleere, wee see when the Lord hath threatned many grievous judgements and plagues for for sinne, one upon the neck of another, denounced with all variety of expressions in the most terrible manner:
The point is clear, we see when the Lord hath threatened many grievous Judgments and plagues for for sin, one upon the neck of Another, denounced with all variety of expressions in the most terrible manner:
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yet after all that thundering, Deut. 28. & 29. It followes, And it shall come to passe when all these things are come upon thee;
yet After all that thundering, Deuteronomy 28. & 29. It follows, And it shall come to pass when all these things Are come upon thee;
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the Blessings and the Curses which I have set before thee: the Blessings and the Curses which I have Set before thee:
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and thou shalt call them to minde among all the nations whether the Lord thy God hath driven thee:
and thou shalt call them to mind among all the Nations whither the Lord thy God hath driven thee:
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and shalt returne unto the Lord thy God, &c. That then the Lord thy God will turne thy Captivity,
and shalt return unto the Lord thy God, etc. That then the Lord thy God will turn thy Captivity,
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and have compassion upon thee, &c. After Repentance, you see the promise comes presently after: not that the one is the meritorious cause of the other;and have compassion upon thee, etc. After Repentance, you see the promise comes presently After: not that the one is the meritorious cause of the other;
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but there is an order of things, God will have the one come with the other:
but there is an order of things, God will have the one come with the other:
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where there is not sence of sinne and humiliation, and thence prayer to God for pardon, with reformation and trusting in his Mercy;
where there is not sense of sin and humiliation, and thence prayer to God for pardon, with Reformation and trusting in his Mercy;
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there the anger of God abides still. But where these are, His anger is turned away.
there the anger of God abides still. But where these Are, His anger is turned away.
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God hath established his order, that the one of these must still follow the other. Another excellent place to the fore-named, wee have in the Chronicles.
God hath established his order, that the one of these must still follow the other. another excellent place to the forenamed, we have in the Chronicles.
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If my people that are called by my Name, shall humble themselves and pray: If my people that Are called by my Name, shall humble themselves and pray:
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(as they did here in this Chapter Take words vnto your selves) and seeke my face;
(as they did Here in this Chapter Take words unto your selves) and seek my face;
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and turne from their wicked wayes: and turn from their wicked ways:
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As they did here, Ashur shall not save us, we will not ride upon horses &c. We will no more rely on the barren false helps of forraine strength, what then? I will heare from Heaven,
As they did Here, Ashur shall not save us, we will not ride upon Horses etc. We will no more rely on the barren false helps of foreign strength, what then? I will hear from Heaven,
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and will forgive their sinne, and will heale their land. and will forgive their sin, and will heal their land.
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Here is the promise, whereof this text is a proofe, so in all the Prophets there is a multiplication of the like instances and promises;
Here is the promise, whereof this text is a proof, so in all the prophets there is a multiplication of the like instances and promises;
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which wee will not stand upon now, as not being controversiall.
which we will not stand upon now, as not being controversial.
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It is Gods name so to doe, as wee may see in that well-knowne place of Exodus. Iehovah, Iehovah, God, Mercifull,
It is God's name so to do, as we may see in that wellknown place of Exodus. Jehovah, Jehovah, God, Merciful,
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and Gratious, Long suffering and aboundant in goodnesse, and Truth; and Gracious, Long suffering and abundant in Goodness, and Truth;
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keeping mercy for thousands, forgiving iniquity and transgression, and sinne, &c. And so it is said, At what time so ever a sinner repents himselfe of his sinnes from the bottome of his heart, I will put all his sinnes out of my remembrance, saith the Lord God. keeping mercy for thousands, forgiving iniquity and Transgression, and sin, etc. And so it is said, At what time so ever a sinner repents himself of his Sins from the bottom of his heart, I will put all his Sins out of my remembrance, Says the Lord God.
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The Scripture is plentifull in nothing more, especially, it is the burthen of EZe. 18, and.33.
The Scripture is plentiful in nothing more, especially, it is the burden of Ezekiel. 18, and.33.
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forgivenesse of sinnes and remoovall of wrath upon repentance. And for Examples: see one for all the rest, let the greater include the lesser.
forgiveness of Sins and removal of wrath upon Repentance. And for Examples: see one for all the rest, let the greater include the lesser.
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Manasseth was a greater sinner then any of us all can bee, because hee was inabled with a greater authority to doe mischeefe, all which no private man,Manasseh was a greater sinner then any of us all can be, Because he was enabled with a greater Authority to do mischief, all which no private man,
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or ordinarie great man is capable of, not having the like power, which he exercised to the full in all manner of cruelty, joyned with other grosse and deadly sinnes,
or ordinary great man is capable of, not having the like power, which he exercised to the full in all manner of cruelty, joined with other gross and deadly Sins,
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and yet the Scripture shewes, that upon his humiliation, and praying hee found mercie: God turned away his anger.
and yet the Scripture shows, that upon his humiliation, and praying he found mercy: God turned away his anger.
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That of the Prodigall, is a parable also fitted for this purpose; who had no sooner a Resolution to returne to his Father.
That of the Prodigal, is a parable also fitted for this purpose; who had no sooner a Resolution to return to his Father.
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Filius timet convitium, &c. The sonne feares chiding; the father provides a banquet. So God doth transcend our thoughts in that kinde: Filius timet convitium, etc. The son fears chiding; the father provides a banquet. So God does transcend our thoughts in that kind:
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wee can no sooner humble ourselves to pray to him heartily, resolving to amend our wayes,
we can no sooner humble ourselves to pray to him heartily, resolving to amend our ways,
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and come to him, but hee layes his anger a side to entertaine tearmes of love and friendship with us.
and come to him, but he lays his anger a side to entertain terms of love and friendship with us.
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As wee see in David, who was a good man, though he slubbered over the matter of Repentance, all which while Gods hand was so heavie upon him, that his moysture was turned into the drought of Summer, hee roaring all the day long.
As we see in David, who was a good man, though he slubbered over the matter of Repentance, all which while God's hand was so heavy upon him, that his moisture was turned into the drought of Summer, he roaring all the day long.
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But when once hee dealt throughly in the businesse and resolved, I will confesse my transgressions unto the Lord;
But when once he dealt thoroughly in the business and resolved, I will confess my transgressions unto the Lord;
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and thou forgavest the iniquity of my sinne. Let our humiliation be reall and through, with prayer for pardon, and purpose to reforme,and thou forgavest the iniquity of my sin. Let our humiliation be real and through, with prayer for pardon, and purpose to reform,
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and presently God will shew mercy. The Reason is cleere, Because it is his Nature so to doe:
and presently God will show mercy. The Reason is clear, Because it is his Nature so to do:
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his Nature is more inclined to mercy then anger: For him to be angrie, it is still upon supposition of our sinnes.
his Nature is more inclined to mercy then anger: For him to be angry, it is still upon supposition of our Sins.
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But to be mercifull and gratious, it alwayes proceedes from his owne bowels, whether wee be sinners or not;
But to be merciful and gracious, it always proceeds from his own bowels, whither we be Sinners or not;
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without all supposition God is still mercifull unto whom he will shew mercy.
without all supposition God is still merciful unto whom he will show mercy.
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Who is a God like unto thee (saith the Prophet) that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage, hee retaineth not his anger for ever; because he delighteth in mercy. Who is a God like unto thee (Says the Prophet) that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage, he retaineth not his anger for ever; Because he delights in mercy.
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Things naturall come easily, without paine, as beames from the Sunne, water from the Spring, and as heate from fire:
Things natural come Easily, without pain, as beams from the Sun, water from the Spring, and as heat from fire:
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all which come easily, because they are naturall. So mercy and love from God, come easily and willingly:
all which come Easily, Because they Are natural. So mercy and love from God, come Easily and willingly:
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it is his nature to bee gratious and mercifull.
it is his nature to be gracious and merciful.
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Though we be sinners, If wee take this course heere (as the Church doth) to pray and be humbled;
Though we be Sinners, If we take this course Here (as the Church does) to pray and be humbled;
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then it will follow, Mine anger is turned away from him. The Vse is,
then it will follow, Mine anger is turned away from him. The Use is,
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First, to observe Gods Truth in the performance of his gratious promise, who as he makes gratious promises to us,
First, to observe God's Truth in the performance of his gracious promise, who as he makes gracious promises to us,
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so he makes them good His Promise is, if wee confesse our sinnes hee will forgive them and be mercifull:
so he makes them good His Promise is, if we confess our Sins he will forgive them and be merciful:
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so heere he sayes, mine Anger is turned away. As they confesse, so hee is mercifull to forgive them. so Here he Says, mine Anger is turned away. As they confess, so he is merciful to forgive them.
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It is good to observe the experiments of Gods truth.
It is good to observe the experiments of God's truth.
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Every word of God is a shield, that is, wee may take it as a shield.
Every word of God is a shield, that is, we may take it as a shield.
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It is an experimentall truth whereby we may arme our soules.
It is an experimental truth whereby we may arm our Souls.
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This is an experimentall truth, that when wee are humbled for our sinnes, God hee will bee mercifull unto our sinnes, and allay his anger;
This is an experimental truth, that when we Are humbled for our Sins, God he will be merciful unto our Sins, and allay his anger;
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as it is in this text.
as it is in this text.
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Therefore it is said, Those that know thy name will trust in thee, for thou never failest those who put their trust in thee.
Therefore it is said, Those that know thy name will trust in thee, for thou never failest those who put their trust in thee.
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Let us then open our hearts unto God, and confesse our sinnes unto him, and if wee resolve amendment, wee shall finde the truth of his gratious promises, hee will turne aside his anger,
Let us then open our hearts unto God, and confess our Sins unto him, and if we resolve amendment, we shall find the truth of his gracious promises, he will turn aside his anger,
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and will never faile us if wee put our trust in him.
and will never fail us if we put our trust in him.
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The name of the Lord is a strong tower, and the righteous fly to it and are safe. The name of the Lord is a strong tower, and the righteous fly to it and Are safe.
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This name of mercy, grace, and favour, is a strong tower to distressed consciences, let us therefore remember to fly unto it when our consciences are awaked and distressed with sinne, and sence of Gods displeasure.
This name of mercy, grace, and favour, is a strong tower to distressed Consciences, let us Therefore Remember to fly unto it when our Consciences Are awaked and distressed with sin, and sense of God's displeasure.
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Seeing these kinds of promises are as a citie of refuge, let us runne unto them,
Seeing these Kinds of promises Are as a City of refuge, let us run unto them,
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and wee shall not bee puld from the hornes of this altar; as Ioab once was from his:
and we shall not be pulled from the horns of this altar; as Ioab once was from his:
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but shall at all times finde grace and mercy to helpe us at the time of neede: it is a comfortable Point.
but shall At all times find grace and mercy to help us At the time of need: it is a comfortable Point.
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Mine anger is turned away from him. Mine anger is turned away from him.
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But it may bee said, How is Gods anger turned away from his children, when they feele it oft-times after in the course of their lives.
But it may be said, How is God's anger turned away from his children, when they feel it ofttimes After in the course of their lives.
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The answer is, that there is a double Anger of God, whereby wee must judge of things,
The answer is, that there is a double Anger of God, whereby we must judge of things,
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for, either it is 1. Vindicative, or Anger. 2. Fatherly — Anger.
for, either it is 1. Vindicative, or Anger. 2. Fatherly — Anger.
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God after our first conversion he remooveth his Vindicative anger; after which though sometimes hee threaten and frowne upon us,
God After our First conversion he Removeth his Vindicative anger; After which though sometime he threaten and frown upon us,
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yet it is with a Fatherly anger: which God also removes with the shame and correction attending it,
yet it is with a Fatherly anger: which God also removes with the shame and correction attending it,
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when wee reforme and amend our wicked wayes. There is 1. A Child of Anger. 2. A Child under Anger.
when we reform and amend our wicked ways. There is 1. A Child of Anger. 2. A Child under Anger.
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Gods Children are never children of wrath and anger, after their first conversion;
God's Children Are never children of wrath and anger, After their First conversion;
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but sometimes children under wrath, if they make bold with sinne, so as they cannot use their right of sonship to go boldly to the throne of grace;
but sometime children under wrath, if they make bold with sin, so as they cannot use their right of sonship to go boldly to the throne of grace;
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because then, (though they have the right of sons) they conceive of God, as angry with them;
Because then, (though they have the right of Sons) they conceive of God, as angry with them;
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and cannot use it so long as they live in any sinne against conscience, and so continue,
and cannot use it so long as they live in any sin against conscience, and so continue,
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untill they reforme and humble themselves (as the Church doth heere) after which they can and doe rejoyce againe, claime their right,
until they reform and humble themselves (as the Church does Here) After which they can and do rejoice again, claim their right,
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and are not either children of wrath, or under wrath.
and Are not either children of wrath, or under wrath.
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David after he had sinned that foule sinne, was a child under wrath, not a child of wrath.David After he had sinned that foul sin, was a child under wrath, not a child of wrath.
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So if wee make bold to sinne we are children under wrath: for oft-times God begins correction at his owne house, if there be any disorder there.
So if we make bold to sin we Are children under wrath: for ofttimes God begins correction At his own house, if there be any disorder there.
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You know God was so angry with Moses, that he was not suffered to enter into the land of Canaan. And David when he had numbred the people, God was angry with him,
You know God was so angry with Moses, that he was not suffered to enter into the land of Canaan. And David when he had numbered the people, God was angry with him,
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and with the Corinthians also for unreverent receiving of the Lords-supper.
and with the Corinthians also for unreverent receiving of the Lord's supper.
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But here is a course prescribed to remove his fatherly anger, and to enjoy the beames of his countenance and Sun-shine of his favour in Christ:
But Here is a course prescribed to remove his fatherly anger, and to enjoy the beams of his countenance and Sunshine of his favour in christ:
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if we humble our selves, confesse our sinnes and fly unto him as the Church heere doth:
if we humble our selves, confess our Sins and fly unto him as the Church Here does:
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then we shall finde this made good: For mine Anger is turned away from him. But it may be asked,
then we shall find this made good: For mine Anger is turned away from him. But it may be asked,
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In times of affliction how may wee know Gods Anger to bee remooved; when yet wee endure the affliction?
In times of affliction how may we know God's Anger to be removed; when yet we endure the affliction?
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The answer is, that God is infinitely wise, and in one affliction hath many ends, as
The answer is, that God is infinitely wise, and in one affliction hath many ends, as
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1. When he afflicts them, it is to correct them for their sinnes: after which when they have puld out the sting of sinne by confession and humiliation,
1. When he afflicts them, it is to correct them for their Sins: After which when they have pulled out the sting of sin by Confessi and humiliation,
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if afflictions continue, his anger doth not continue.
if afflictions continue, his anger does not continue.
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2. Affliction sometimes is for an exercise of Patience and Faith, and tryall of their graces;
2. Affliction sometime is for an exercise of Patience and Faith, and trial of their graces;
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and for the exemplarie manifestation to others of Gods goodnesse to them.
and for the exemplary manifestation to Others of God's Goodness to them.
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But even then they may know that things come not in anger unto them, by this, that after Repentance God speakes peace unto their conscience;
But even then they may know that things come not in anger unto them, by this, that After Repentance God speaks peace unto their conscience;
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so that, though the grievance continue, it is with much joy in the Holy Ghost,
so that, though the grievance continue, it is with much joy in the Holy Ghost,
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and peace of conscience, in which case, the soule knowes that it is for other ends that God continues it.
and peace of conscience, in which case, the soul knows that it is for other ends that God continues it.
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Therefore the first thing in any affliction is to remoove away the coare and sting thereof by humbling our selves, as the Church here doth.
Therefore the First thing in any affliction is to remove away the Coare and sting thereof by humbling our selves, as the Church Here does.
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After which our consciences will be at peace for other things God hath many ends in correcting us:
After which our Consciences will be At peace for other things God hath many ends in correcting us:
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he will humble us, improove our afflictions to the good of others; and will gaine himselfe honour by our afflictions, sufferings, and crosses.
he will humble us, improve our afflictions to the good of Others; and will gain himself honour by our afflictions, sufferings, and Crosses.
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When God hath shed abroad his love in our hearts by his Spirit, then wee can rejoyce in tribulation,
When God hath shed abroad his love in our hearts by his Spirit, then we can rejoice in tribulation,
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and rejoyce under hope, though the affliction continue, because the sting is gone, anger is remooved.
and rejoice under hope, though the affliction continue, Because the sting is gone, anger is removed.
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For mine anger is turned away from him.
For mine anger is turned away from him.
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The last Point we observe from hence, and gather from all these generall truths is, this,
The last Point we observe from hence, and gather from all these general truths is, this,
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Where there is not Humiliation for sinne, and hearty Prayer to God, with reformation of our wayes, flying unto God for mercy (who is mercifull to the Fatherlesse) there Gods wrath continues. Where there is not Humiliation for sin, and hearty Prayer to God, with Reformation of our ways, flying unto God for mercy (who is merciful to the Fatherless) there God's wrath continues.
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For as where they are performed his anger is turned away: so must it needs follow, that where they are not performed his anger continueth.
For as where they Are performed his anger is turned away: so must it needs follow, that where they Are not performed his anger Continueth.
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Therefore, let us examine our selves;
Therefore, let us examine our selves;
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The Spirit of God here speakes of healing backeslidings, and of turning away iniquity; let us looke well to our selves,
The Spirit of God Here speaks of healing backslidings, and of turning away iniquity; let us look well to our selves,
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and to the present state of things, that our diseases be soundly cured, our personall diseases,
and to the present state of things, that our diseases be soundly cured, our personal diseases,
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and then let us be sensible of the diseases of the land and pray for them;
and then let us be sensible of the diseases of the land and pray for them;
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for there are universall diseases and sinnes of a kingdome as well as personall.
for there Are universal diseases and Sins of a Kingdom as well as personal.
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And we are guilty of the sinnes of the times, as farre as we are not humbled for them.
And we Are guilty of the Sins of the times, as Far as we Are not humbled for them.
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Paul tels those who did not punish the incestuous person, Why are yee not humbled rather for this deed? Where there is a publicke disease, there is a publicke anger hanging over upon that disease, the cure whereof is here prescribed: Paul tells those who did not Punish the incestuous person, Why Are ye not humbled rather for this deed? Where there is a public disease, there is a public anger hanging over upon that disease, the cure whereof is Here prescribed:
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to be humbled as for our selves so for others.
to be humbled as for our selves so for Others.
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Therefore let us beware of sinne, if we would shun wrath, especially of Idolatry, or els we shall be sure to smart for it,
Therefore let us beware of sin, if we would shun wrath, especially of Idolatry, or Else we shall be sure to smart for it,
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as Ephraim did, of whom the Spirit of God saith: When Ephraim spake trembling; he exalted himselfe in Israel:
as Ephraim did, of whom the Spirit of God Says: When Ephraim spoke trembling; he exalted himself in Israel:
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but when he offended in Baall he dyed. but when he offended in Baal he died.
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Ephraim had got such authority, what with his former victories, and by the signes of Gods favour among them, that when he spake, there was trembling, and he exalted himselfe in Israel. But when he offended once in Baall, that is when he became an Idolater, he dyed. It is meant of the civill death especially;
Ephraim had god such Authority, what with his former victories, and by the Signs of God's favour among them, that when he spoke, there was trembling, and he exalted himself in Israel. But when he offended once in Baal, that is when he became an Idolater, he died. It is meant of the civil death especially;
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that he lost his former credit and reputation.
that he lost his former credit and reputation.
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We see then the dangerous effects of sinne, especially of Idolatrie, wherfore let us fortifie our selves against it:
We see then the dangerous effects of sin, especially of Idolatry, Wherefore let us fortify our selves against it:
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and blesse God that wee live under such a gratious, just, and milde King, and good government, where there are such lawes against this great sin especially;
and bless God that we live under such a gracious, just, and mild King, and good government, where there Are such laws against this great since especially;
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and beseech God long to continue his life and prosperity for our good amongst us. For Vse then,
and beseech God long to continue his life and Prosperity for our good among us. For Use then,
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Remember, when we are to deale with God, that he is the great moover of all things, who if he be angry, can overturne all things,
remember, when we Are to deal with God, that he is the great mover of all things, who if he be angry, can overturn all things,
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and crosse us in all things: and can also heale us of all our diseases.
and cross us in all things: and can also heal us of all our diseases.
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But what must we doe if wee would be healed? We must take the course prescribed here.
But what must we do if we would be healed? We must take the course prescribed Here.
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Take unto us words, humble our selves, and have no confidence in Ashur, munition, people; or in the worke of our hands: Take unto us words, humble our selves, and have no confidence in Ashur, munition, people; or in the work of our hands:
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but trust in God, so shall we, be happy and blessed. Whatsoever our enemies be;
but trust in God, so shall we, be happy and blessed. Whatsoever our enemies be;
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yet if wee can make God our rocke, fortresse and shield, then it is no matter who be our enemies.
yet if we can make God our rock, fortress and shield, then it is no matter who be our enemies.
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If hee be on our side who can be against us? Let us all (Ministers and all) reforme our selves, If he be on our side who can be against us? Let us all (Ministers and all) reform our selves,
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and stand in the gap, after the course here prescribed:
and stand in the gap, After the course Here prescribed:
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and goe to God in a right manner, so wee may dissipate all the clouds of anger which may seeme to hang over our heads,
and go to God in a right manner, so we may dissipate all the Clouds of anger which may seem to hang over our Heads,
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and finde God experimentally making this promise good to us, which he made then to his people:
and find God experimentally making this promise good to us, which he made then to his people:
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I will heale their backesliding, I will love them freely, for mine anger is turned away from him. I will heal their backsliding, I will love them freely, for mine anger is turned away from him.
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Therefore let us doe as Iaacob did with Esaw, when he came incensed with mighty displeasure against his brother Iaakob comes before him humbly, prostrates himselfe before him;
Therefore let us do as Jacob did with Esau, when he Come incensed with mighty displeasure against his brother Jacob comes before him humbly, prostrates himself before him;
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and so turnes away his anger.
and so turns away his anger.
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So when God is angry with us, and comes against us, let us humble our selves before him, to appease him:
So when God is angry with us, and comes against us, let us humble our selves before him, to appease him:
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as Abigall quieted David by humbling herselfe before him, when he had a purpose to destroy her family.
as Abigail quieted David by humbling herself before him, when he had a purpose to destroy her family.
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So let us come before God in humility of fault, and God will turne away his anger.
So let us come before God in humility of fault, and God will turn away his anger.
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As when there was a great plague begun in the armie, Aaron stood with his canser betwixt the living and the dead, offering incense and making attonement for them, whereby the plague was stayed.
As when there was a great plague begun in the army, Aaron stood with his canser betwixt the living and the dead, offering incense and making atonement for them, whereby the plague was stayed.
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So in any wrath felt or feared, for our selves, or the state we live in:
So in any wrath felt or feared, for our selves, or the state we live in:
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let every one hold his censure and offer the incense of prayer;
let every one hold his censure and offer the incense of prayer;
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Take with you words. God is wondrously mooved to pitty, by the incense of these sweet odours offered up by Christ unto the Father, beleeve it, it is the only safe course to begin in heaven, such a beginning will have a blessed ending, other courses, politique and subordinate helps must also be taken, Take with you words. God is wondrously moved to pity, by the incense of these sweet odours offered up by christ unto the Father, believe it, it is the only safe course to begin in heaven, such a beginning will have a blessed ending, other courses, politic and subordinate helps must also be taken,
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but all is to no purpose unlesse we beginne in heaven: because all things under God are ruled and mooved by him;
but all is to no purpose unless we begin in heaven: Because all things under God Are ruled and moved by him;
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who when he is favourable makes all the creatures pliable unto us; but especially makes this good;
who when he is favourable makes all the creatures pliable unto us; but especially makes this good;
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I will heale their backsliding, I will love them freely, for mine anger is turned away from him. I will heal their backsliding, I will love them freely, for mine anger is turned away from him.
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The end of the sixt Sermon.
The end of the sixt Sermon.
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THE SEVENTH SERMON. HOS. 14.5. J will be as the Dew unto Israel: he shall grow as the Lillie, and cast forth his Roote as Lebanon.
THE SEVENTH SERMON. HOS. 14.5. J will be as the Due unto Israel: he shall grow as the Lily, and cast forth his Root as Lebanon.
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His branches shall spread, and his beauty shall be as the Olive tree and his smell as Lebanon.
His branches shall spread, and his beauty shall be as the Olive tree and his smell as Lebanon.
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THE Church (as wee heard) had beene humbled, and therefore is comforted:
THE Church (as we herd) had been humbled, and Therefore is comforted:
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it is usuall in the Scriptures, especially in the Propheticall parts thereof, after terrible threatnings to come with sweet promises:
it is usual in the Scriptures, especially in the Prophetical parts thereof, After terrible threatenings to come with sweet promises:
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because God in all ages hath a Church.
Because God in all ages hath a Church.
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Therefore God in this Chapter takes this course, he makes gratious promises to this people, grounded upon the former part of the Chapter, wherein God had dictated unto them a forme of Prayer, Repentance, and Reformation.
Therefore God in this Chapter Takes this course, he makes gracious promises to this people, grounded upon the former part of the Chapter, wherein God had dictated unto them a Form of Prayer, Repentance, and Reformation.
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Take with you words and turne to the Lord, say unto him, take away all iniquity, Take with you words and turn to the Lord, say unto him, take away all iniquity,
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and receive us gratiously, &c. Whereupon a Reformation is promised, Ashur shall not save us, wee will not ride upon horses, &c. Which was a reformation of that nationall sinne which they were guilty of, false Confidence. Now (as we have heard) God answers them to every particular.and receive us graciously, etc. Whereupon a Reformation is promised, Ashur shall not save us, we will not ride upon Horses, etc. Which was a Reformation of that national sin which they were guilty of, false Confidence. Now (as we have herd) God answers them to every particular.
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He makes a gratious promise, That he will heale their backesliding, according to their Prayer, Take away all iniquity, and to that, Receive us gratiously, hee answers, I will love them freely,
He makes a gracious promise, That he will heal their backsliding, according to their Prayer, Take away all iniquity, and to that, Receive us graciously, he answers, I will love them freely,
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for mine anger is turned away from him. Now it cannot bee but that God should regard the desires of his owne Spirit,for mine anger is turned away from him. Now it cannot be but that God should regard the Desires of his own Spirit,
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when both the words and Spirit proceed from him, therefore he goes on more fully to answer their desire of doing good to them: saying, I will be as the Dew to Israell, &c. In which words the holy Prophet, doth first by a Metaphar and borrowed speech set downe the ground of all happinesse.
when both the words and Spirit proceed from him, Therefore he Goes on more Fully to answer their desire of doing good to them: saying, I will be as the Due to Israel, etc. In which words the holy Prophet, does First by a Metaphar and borrowed speech Set down the ground of all happiness.
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So that there is here given a more full satisfaction to the desires of the Church. 1. The cause of all, (I will be as the Dew) &c. 2. The particular Persons to whom: (to Israell.) 3. The fruit of this followes: (he shall grow as the Lillie,
So that there is Here given a more full satisfaction to the Desires of the Church. 1. The cause of all, (I will be as the Due) etc. 2. The particular Persons to whom: (to Israel.) 3. The fruit of this follows: (he shall grow as the Lily,
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and cast forth his roote as Lebanon. and cast forth his root as Lebanon.
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Now the words read are a fuller satisfaction to the desires of Gods people, which were stirred up by his owne Spirit.
Now the words read Are a fuller satisfaction to the Desires of God's people, which were stirred up by his own Spirit.
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I will be as the Dew unto Israell, where, 1. You have set downe, The cause of all, which followes:I will be as the Due unto Israel, where, 1. You have Set down, The cause of all, which follows:
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God by his gratious Spirit will bee as the Dew unto Israell. God by his gracious Spirit will be as the Due unto Israel.
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2. And then upon that, the prosperous successe this Dew of Gods Spirits hath in them, They shall grow as the Lillie.
2. And then upon that, the prosperous success this Due of God's Spirits hath in them, They shall grow as the Lily.
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J but the Lilly growes, but hath no stability: every thing that growes is not well rooted.
J but the Lily grows, but hath no stability: every thing that grows is not well rooted.
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Therefore, hee adds in the second place, They shall cast out their rootes as Lebanon, that is, with growth they shall have stability:
Therefore, he adds in the second place, They shall cast out their roots as Lebanon, that is, with growth they shall have stability:
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not onely grow in hight speedily, but also grow fast in the roote with firmenesse.
not only grow in hight speedily, but also grow fast in the root with firmness.
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And likewise, as every thing that growes in roote and firmnesse doth not spread it selfe, hee sayes he shall not only grow upward,
And likewise, as every thing that grows in root and firmness does not spread it self, he Says he shall not only grow upward,
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and take roote downe-wards, But his branches shall spread; whereby hee shall bee more fruitfull and comfortable to others.
and take root downwards, But his branches shall spread; whereby he shall be more fruitful and comfortable to Others.
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O! but every thing that growes, is rooted and spreads, is not for all that fruitfull:
OH! but every thing that grows, is rooted and spreads, is not for all that fruitful:
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therefore hee saith, they shall be as the Olive tree, his beauty shall be as the Olive tree for fruitfulnesse.
Therefore he Says, they shall be as the Olive tree, his beauty shall be as the Olive tree for fruitfulness.
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Yet, though the Olive bee fruitfull, it hath no pleasant smell, nor good taste, therefore hee adds another blessing to that:
Yet, though the Olive be fruitful, it hath no pleasant smell, nor good taste, Therefore he adds Another blessing to that:
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they shall in regard of their pleasantnesse to God and man, that shall delight in them, be as the smell of Lebanon.
they shall in regard of their pleasantness to God and man, that shall delight in them, be as the smell of Lebanon.
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Which was a wondrous pleasant delightfull place, which yeelded a pleasant savour round about. So wee see what a compleate kinde of growth this is:
Which was a wondrous pleasant delightful place, which yielded a pleasant savour round about. So we see what a complete kind of growth this is:
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wherein blessing upon blessing is promised, the Holy Ghost cannot enough satisfie himselfe in varietie of comfortable expressions.
wherein blessing upon blessing is promised, the Holy Ghost cannot enough satisfy himself in variety of comfortable expressions.
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Nothing is left unsatisfied that the heart can propound. Hee will make them grow, be stedfast, fruitfull, delightfull, and pleasant.
Nothing is left unsatisfied that the heart can propound. He will make them grow, be steadfast, fruitful, delightful, and pleasant.
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So that we have here to consider. 1. The favour and blessing that he promiseth, to be as the dew to Israell. 2. The excellency of it, in divers particulars.
So that we have Here to Consider. 1. The favour and blessing that he promises, to be as the due to Israel. 2. The excellency of it, in diverse particulars.
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3. The order wherein it is promised.
3. The order wherein it is promised.
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Before we come to the wordes themselves, if we remember and read over the former part of the prophecie, we shall find it full of terrible curses;
Before we come to the words themselves, if we Remember and read over the former part of the prophecy, we shall find it full of terrible curses;
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all opposite unto that here promised, to shew, Wee can never be in so disconsolate a state, but God can alter all.
all opposite unto that Here promised, to show, we can never be in so disconsolate a state, but God can altar all.
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He hath a right hand as well as a left, Blessings as well as Curses: Mercie as well as Iustice; which is more proper to his nature then that. He hath a right hand as well as a left, Blessings as well as Curses: Mercy as well as justice; which is more proper to his nature then that.
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Therefore, let Christian soules never be discouraged with their condition and state whatsoever it is. For, as there are many maladies, so there are many remedies opposite to them;
Therefore, let Christian Souls never be discouraged with their condition and state whatsoever it is. For, as there Are many maladies, so there Are many remedies opposite to them;
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as Salomon saith, This is set over against that, &c. Jf there be a thousand kinds of ills, there are many thousand kindes of remedies.
as Solomon Says, This is Set over against that, etc. If there be a thousand Kinds of ills, there Are many thousand Kinds of remedies.
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For, God is larger in his helpes, then we can be in our diseases and distresses, whatsoever they are:
For, God is larger in his helps, then we can be in our diseases and Distresses, whatsoever they Are:
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therefore it is good to make this use of it.
Therefore it is good to make this use of it.
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To be so conceited of God as may draw us neerer unto him upon all occasions. Againe, We see here;
To be so conceited of God as may draw us nearer unto him upon all occasions. Again, We see Here;
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how large the Spirit of God is in expressions of the particulars: I will be as the dew unto Israell, and hee shall grow as the Lilly:
how large the Spirit of God is in expressions of the particulars: I will be as the due unto Israel, and he shall grow as the Lily:
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and cast forth his rootes as Lebanon:
and cast forth his roots as Lebanon:
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his branches shall spread, and his beauty be large, &c. Whereunto tends all this largenesse of expression? God doth it in mercy unto us, who especially need it, being in a distressed, disconsolate estate.his branches shall spread, and his beauty be large, etc. Whereunto tends all this largeness of expression? God does it in mercy unto us, who especially need it, being in a distressed, disconsolate estate.
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Therefore they are not words wastfully spent;
Therefore they Are not words wastefully spent;
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we may marvaile sometimes in Isaiah, and so in some other Prophets, to see the same things in substance so often repeated (though with variety of lively expressions) as it is (for the most part) the manner of every Prophet? Surely,
we may marvel sometime in Isaiah, and so in Some other prophets, to see the same things in substance so often repeated (though with variety of lively expressions) as it is (for the most part) the manner of every Prophet? Surely,
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because it is usefull and profitable, the people of God need it.
Because it is useful and profitable, the people of God need it.
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There is, nor never was any man in a drouping sinking condition, but he desires line upon line, word upon word, promise upon promise, expression upon expression.
There is, nor never was any man in a drooping sinking condition, but he Desires line upon line, word upon word, promise upon promise, expression upon expression.
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One would thinke, is not a word of God sufficient? Yes, for him, but not for us;One would think, is not a word of God sufficient? Yes, for him, but not for us;
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we have doubting and drouping hearts, and therefore God adds Sacraments and Seales, not onely one Sacrament, but two:
we have doubting and drooping hearts, and Therefore God adds Sacraments and Seals, not only one Sacrament, but two:
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and in the Sacrament, not onely Bread, but Wine also: to shew that Christ is all in all.
and in the Sacrament, not only Bred, but Wine also: to show that christ is all in all.
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What large expressions are here thinks a prophane heart, what needs this. As if God knew us not better then we know our selves.
What large expressions Are Here thinks a profane heart, what needs this. As if God knew us not better then we know our selves.
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Whensoever thou art touched in conscience with the sence of thy sinnes, and knowest how great,
Whensoever thou art touched in conscience with the sense of thy Sins, and Knowest how great,
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how powerfull, how Holy a God thou hast to deale with, who can indure no impure thing, thou wilt never find fault with his large expressions in his Word and Sacraments;
how powerful, how Holy a God thou hast to deal with, who can endure no impure thing, thou wilt never find fault with his large expressions in his Word and Sacraments;
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and with the variety of his promises, when hee translates out of the booke of nature into his owne booke, all expressions of excellent things to spread forth his mercy and love.
and with the variety of his promises, when he translates out of the book of nature into his own book, all expressions of excellent things to spread forth his mercy and love.
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Is this needlesse? No, we need all, he that made us, redeemed us, preserves us, knowes us better then we our selves, he who is infinite in wisedome and love, takes this course.
Is this needless? No, we need all, he that made us, redeemed us, preserves us, knows us better then we our selves, he who is infinite in Wisdom and love, Takes this course.
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And marke againe in the next place, how the Holy Ghost fetcheth here this comfort from things that are most excellent in their kinde.
And mark again in the next place, how the Holy Ghost Fetches Here this Comfort from things that Are most excellent in their kind.
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They shall grow as the Lillie, that growes fairely and speedily: And they shall take roote as Lebanon; They shall grow as the Lily, that grows fairly and speedily: And they shall take root as Lebanon;
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to shew that a Christian should be the excellentest in his kinde, he compares him in his right temper and state, to the most excellent things in nature.
to show that a Christian should be the excellentest in his kind, he compares him in his right temper and state, to the most excellent things in nature.
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To the Sunne, to Lions, Trees of Lebanon, Cedars, and Olive Trees for fruitfullnesse: and all to shew, that a Christian should not be an ordinary man.
To the Sun, to Lions, Trees of Lebanon, Cedars, and Olive Trees for fruitfullness: and all to show, that a Christian should not be an ordinary man.
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All the excellencies of nature are little enough to set out the excellency of a Christian;
All the excellencies of nature Are little enough to Set out the excellency of a Christian;
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he must be an extraordinary singular man. Saith Christ, What singular thing doe yee? He must not be a common man.
he must be an extraordinary singular man. Says christ, What singular thing do ye? He must not be a Common man.
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Therefore, when God would raise his people, he tells them, they should not be common men,
Therefore, when God would raise his people, he tells them, they should not be Common men,
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but grow as Lillies, be rooted as Trees, fruitfull as Olives, and pleasant beautifull, as the goodly sweet-smelling trees of Libanus. How gratiously doth God condescend unto us, to teach us by outward things,
but grow as Lilies, be rooted as Trees, fruitful as Olive, and pleasant beautiful, as the goodly sweet-smelling trees of Lebanon. How graciously does God condescend unto us, to teach us by outward things,
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how to helpe our soules by our senses: that when we see the growth, fruitfulnesse, and sweetnesse of other things;
how to help our Souls by our Senses: that when we see the growth, fruitfulness, and sweetness of other things;
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we should call to mind what we should be, and what God hath promised we shall be,
we should call to mind what we should be, and what God hath promised we shall be,
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if we take this course and order formerly prescribed.
if we take this course and order formerly prescribed.
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Indeed a wise Christian indowed with the Spirit of God, extracts a quintessence out of every thing;
Indeed a wise Christian endowed with the Spirit of God, extracts a quintessence out of every thing;
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especially from those that God singles out to teach him his duty by, when he lookes upon any plant, fruite,
especially from those that God singles out to teach him his duty by, when he looks upon any plant, fruit,
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or tree that is pleasant, delightfull, and fruitfull, it should put him in minde of his duty.
or tree that is pleasant, delightful, and fruitful, it should put him in mind of his duty.
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I will be as the dew te Israell, &c.I will be as the due te Israel, etc.
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These sweet promises in their order follow immediately upon this, that God would freely love them,
These sweet promises in their order follow immediately upon this, that God would freely love them,
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and cease to be angry with them:
and cease to be angry with them:
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then he adds the fruits of his love to their soules, and the effects of those fruits in many particulars, whence first of all we observe,
then he adds the fruits of his love to their Souls, and the effects of those fruits in many particulars, whence First of all we observe,
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Gods love is a fruitfull love. Wheresoever he loves, he makes the things lovely: we see things lovely; and then we love them:God's love is a fruitful love. Wheresoever he loves, he makes the things lovely: we see things lovely; and then we love them:
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but God so loves us, that in loving us he makes us lovely. So saith God by the Prophet, I have seene his wayes and will heale him:
but God so loves us, that in loving us he makes us lovely. So Says God by the Prophet, I have seen his ways and will heal him:
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I will lead him also and restore comforts unto him, and to his mourners. I will led him also and restore comforts unto him, and to his mourners.
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And from this experience of the fruitfulnesse of Gods love, the Church is brought in rejoycing. And from this experience of the fruitfulness of God's love, the Church is brought in rejoicing.
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I will greatly rejoyce in the Lord; my soule shall be joyfull in my God: for hee hath cloathed mee with the garments of salvation; I will greatly rejoice in the Lord; my soul shall be joyful in my God: for he hath clothed me with the garments of salvation;
pns11 vmb av-j vvi p-acp dt n1; po11 n1 vmb vbi j p-acp po11 np1: c-acp pns31 vhz vvn pno11 p-acp dt n2 pp-f n1;
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hee hath covered mee with the robe of righteousnesse:
he hath covered me with the robe of righteousness:
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as a bridegroome decketh himselfe with ornaments, and as a bride adorneth her selfe with her jewels. as a bridegroom decketh himself with Ornament, and as a bride adorneth her self with her Jewels.
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Thus he makes us such as may be aimeable objects of his love, that he may delight in.
Thus he makes us such as may be aimeable objects of his love, that he may delight in.
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For his love is the love, as of a gratious so of a powerfull God, that can alter all things to us, and us to all things;
For his love is the love, as of a gracious so of a powerful God, that can altar all things to us, and us to all things;
p-acp po31 n1 vbz dt n1, c-acp pp-f dt j av pp-f dt j np1, cst vmb vvi d n2 p-acp pno12, cc pno12 p-acp d n2;
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he can bring us good out of every thing, and doe us good at all times, according to the Churches Prayer: Doe good unto us.
he can bring us good out of every thing, and do us good At all times, according to the Churches Prayer: Do good unto us.
pns31 vmb vvi pno12 j av pp-f d n1, cc vdb pno12 j p-acp d n2, vvg p-acp dt ng1 n1: vdb j p-acp pno12.
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Wherefore seeing God can doe us good, and since his love is not only a pardoning love, to take away his anger;
Wherefore seeing God can do us good, and since his love is not only a pardoning love, to take away his anger;
q-crq vvg np1 vmb vdi pno12 j, cc p-acp po31 n1 vbz xx av-j dt vvg n1, pc-acp vvi av po31 n1;
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but also so compleat and fruitfull a love, so full of spirituall favours: I will be as the dew unto Israell:
but also so complete and fruitful a love, so full of spiritual favours: I will be as the due unto Israel:
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and hee shall grow up as the Lillie, &c. Let us stand more upon Gods love then we have formerly done,and he shall grow up as the Lily, etc. Let us stand more upon God's love then we have formerly done,
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and strive to have our hearts inflamed with love towards God againe. As the Prophet David doth:
and strive to have our hearts inflamed with love towards God again. As the Prophet David does:
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I love the Lord, because hee hath heard my voice and my supplications. I love the Lord, Because he hath herd my voice and my supplications.
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It may be for outward condition, that even where God loves they may goe backewards so and so:
It may be for outward condition, that even where God loves they may go backwards so and so:
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but for their best part their soules, God will be as the Dew to them; and they shall grow as Lebanon.
but for their best part their Souls, God will be as the Due to them; and they shall grow as Lebanon.
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God will bee good to them in the best things.
God will be good to them in the best things.
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And a Christian when he begins to know what the best things are concerning a better life:
And a Christian when he begins to know what the best things Are Concerning a better life:
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he then learneth to valew spirituall blessings and favours above all other whatsoever. Therfore, God suits his promises to the desires of his children;
he then learneth to value spiritual blessings and favours above all other whatsoever. Therefore, God suits his promises to the Desires of his children;
pns31 av vvz p-acp n1 j n2 cc n2 p-acp d n-jn r-crq. av, np1 vvz po31 n2 p-acp dt n2 pp-f po31 n2;
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that he would water their drie soules, that he would be as the dew unto them.
that he would water their dry Souls, that he would be as the due unto them.
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Gods love is a fruitfull love, and fruitfull in the best things. As we know what David saith:
God's love is a fruitful love, and fruitful in the best things. As we know what David Says:
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There be many who say, who will shew us any good, Lord lift thou up the light of thy Countenance upon us. There be many who say, who will show us any good, Lord lift thou up the Light of thy Countenance upon us.
pc-acp vbi d r-crq vvb, r-crq vmb vvi pno12 d j, n1 vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12.
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Thou hast put gladnesse in my heart, more then in the time that their corne, and their wine increased. Thou hast put gladness in my heart, more then in the time that their corn, and their wine increased.
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So God fits his gratious promise answerable to the desires of a gratious heart. I will be as the Dew to Israell.
So God fits his gracious promise answerable to the Desires of a gracious heart. I will be as the Due to Israel.
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To come to the words in particular, for this is the ground of all that followes, I will be as the Dew unto Israell.
To come to the words in particular, for this is the ground of all that follows, I will be as the Due unto Israel.
pc-acp vvi p-acp dt n2 p-acp j, p-acp d vbz dt n1 pp-f d cst vvz, pns11 vmb vbi p-acp dt n1 p-acp np1.
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How will God be as the Dew to Israell?
How will God be as the Due to Israel?
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This is especially meant of and performed to the Church under the New Testament, especially next unto Christs time;
This is especially meant of and performed to the Church under the New Testament, especially next unto Christ time;
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when the Dew of grace fell in greatest aboundance upon the Church. The Comfortable, Sanctifying, Fruitfull Grace of God is compared to Dew in many respects. when the Due of grace fell in greatest abundance upon the Church. The Comfortable, Sanctifying, Fruitful Grace of God is compared to Due in many respects.
c-crq dt n1 pp-f n1 vvd p-acp js n1 p-acp dt n1. dt j, j-vvg, j n1 pp-f np1 vbz vvn p-acp j-jn p-acp d n2.
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First, The Dew doth come from above. God sends it, it drops from above and cannot bee commanded by the creature. First, The Due does come from above. God sends it, it drops from above and cannot be commanded by the creature.
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So all other gifts and especially this perfect gift, the Grace of God, comes from above, from the Father of lights:
So all other Gifts and especially this perfect gift, the Grace of God, comes from above, from the Father of lights:
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there is no principle of grace naturally within a man.
there is no principle of grace naturally within a man.
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It is as childish to think that Grace comes from any principle within us, as to thinke that the dew which fals upon a stone is the sweat of the stone:
It is as childish to think that Grace comes from any principle within us, as to think that the due which falls upon a stone is the sweat of the stone:
pn31 vbz a-acp j pc-acp vvi d n1 vvz p-acp d n1 p-acp pno12, c-acp pc-acp vvi cst dt n1 r-crq vvz p-acp dt n1 vbz dt n1 pp-f dt n1:
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as children think that the stone sweats, when it is the dew that's fallen upon it.
as children think that the stone sweats, when it is the due that's fallen upon it.
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Certainely our hearts in regard of themselves are barren and dry:
Certainly our hearts in regard of themselves Are barren and dry:
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wherfore Gods Grace, in regard of the Originall, is compared to Dew, which should teach us to go to God,
Wherefore God's Grace, in regard of the Original, is compared to Due, which should teach us to go to God,
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as the Church doth here, and pray him to deale gratiously with us, to do good to us,
as the Church does Here, and pray him to deal graciously with us, to do good to us,
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for this cause laying open our soules unto him, to shed his Grace into them. Thirdly, The Dew doth fall Insensibly and Invisibly.
for this cause laying open our Souls unto him, to shed his Grace into them. Thirdly, The Due does fallen Insensibly and Invisibly.
c-acp d n1 vvg j po12 n2 p-acp pno31, pc-acp vvi po31 n1 p-acp pno32. ord, dt n1 vdz vvi av-j cc av-j.
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So the Grace of God, wee feele the comfort, sweetnesse and operation of it, but it fals insensibly without observation.
So the Grace of God, we feel the Comfort, sweetness and operation of it, but it falls insensibly without observation.
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Jnferiour things heere feele the sweet and comfortable influence of the Heavens, but who sees the active influence upon them, which how it is derived from superiour bodies to the inferiour is not observable? as our Saviour speakes of the beginnings of grace and workings of it.
Jnferiour things Here feel the sweet and comfortable influence of the Heavens, but who sees the active influence upon them, which how it is derived from superior bodies to the inferior is not observable? as our Saviour speaks of the beginnings of grace and workings of it.
j-jn n2 av vvb dt j cc j n1 pp-f dt n2, cc-acp q-crq vvz dt j n1 p-acp pno32, r-crq c-crq pn31 vbz vvn p-acp j-jn n2 p-acp dt j-jn vbz xx j? c-acp po12 n1 vvz pp-f dt n2 pp-f n1 cc n2 pp-f pn31.
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The winde bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it commeth, or whether it goeth: The wind blows where it lists, and thou Hearst the found thereof, but Canst not tell whence it comes, or whither it Goes:
dt n1 vvz c-crq pn31 vvz, cc pns21 vv2 dt n1 av, cc-acp vm2 xx vvi c-crq pn31 vvz, cc cs pn31 vvz:
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so is every one that is borne of the Spirit. Jt workes we know not how:so is every one that is born of the Spirit. It works we know not how:
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we feele the worke, but the manner of working is unknowne to us. Grace therefore is wrought undiscernably.
we feel the work, but the manner of working is unknown to us. Grace Therefore is wrought undiscernibly.
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No man can see the conversion of another, nay no man allmost can discerne his owne conversion at first;
No man can see the conversion of Another, nay no man almost can discern his own conversion At First;
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Therefore this Question should not much trouble you;
Therefore this Question should not much trouble you;
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shew us the first houre, the first time of your conversion and entrance into the state of grace.
show us the First hour, the First time of your conversion and Entrance into the state of grace.
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Grace (to many) falls like the dew, by little and little, drop and drop, line upon line, it falls sweetly and undiscernably upon them at the first.
Grace (to many) falls like the due, by little and little, drop and drop, line upon line, it falls sweetly and undiscernibly upon them At the First.
n1 (p-acp d) vvz av-j dt n1, p-acp j cc j, n1 cc n1, n1 p-acp n1, pn31 vvz av-j cc av-j p-acp pno32 p-acp dt ord.
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Therefore, it is hard to set downe the first time, seeing (as our blessed Saviour speakes) grace at the first is wondrous little, likened to a graine of Mustard-seed.
Therefore, it is hard to Set down the First time, seeing (as our blessed Saviour speaks) grace At the First is wondrous little, likened to a grain of Mustard seed.
av, pn31 vbz j pc-acp vvi a-acp dt ord n1, vvg (p-acp po12 j-vvn n1 vvz) vvb p-acp dt ord vbz j j, vvn p-acp dt n1 pp-f n1.
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But though it be small at first, yet nothing is more glorious and beautifull afterwards, for from a small seed, it growes to over-spread and be great, shooting out branches.
But though it be small At First, yet nothing is more glorious and beautiful afterwards, for from a small seed, it grows to overspread and be great, shooting out branches.
p-acp cs pn31 vbb j p-acp ord, av pix vbz av-dc j cc j av, c-acp p-acp dt j n1, pn31 vvz p-acp j cc vbi j, vvg av n2.
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And as the roote of Iesse was a despised stock and in shew a dead roote,
And as the root of Iesse was a despised stock and in show a dead root,
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yet thence Christ rose, a branch as high as Heaven.
yet thence christ rose, a branch as high as Heaven.
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So the beginning of a Christian, is despised and little, like a dead stocke as it were, but they grow upward and upward still, till they come to Heaven it selfe.
So the beginning of a Christian, is despised and little, like a dead stock as it were, but they grow upward and upward still, till they come to Heaven it self.
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Thus we see there is nothing in the world more undiscernable in the beginning then the worke of grace, which must make us not over-curious to examine exactly the first beginnings thereof,
Thus we see there is nothing in the world more undiscernible in the beginning then the work of grace, which must make us not overcurious to examine exactly the First beginnings thereof,
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because it is as the falling of the Dew or the blowing of the winde.
Because it is as the falling of the Due or the blowing of the wind.
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Againe, as it fals undiscernably and invisibly, so very sweetly and mildly, not violating the nature or course of any thing,
Again, as it falls undiscernibly and invisibly, so very sweetly and mildly, not violating the nature or course of any thing,
av, c-acp pn31 vvz av-j cc av-j, av av av-j cc av-j, xx vvg dt n1 cc n1 pp-f d n1,
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but rather helping and cherishing the same, or if it make any chang in any thing, it doth it mildly and gently.
but rather helping and cherishing the same, or if it make any change in any thing, it does it mildly and gently.
cc-acp av-c vvg cc vvg dt d, cc cs pn31 vvb d vvi p-acp d n1, pn31 vdz pn31 av-j cc av-j.
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So usually (unlesse it be in some extraordinary case) God workes upon the soule by his grace mildly and sweetly:
So usually (unless it be in Some extraordinary case) God works upon the soul by his grace mildly and sweetly:
av av-j (cs pn31 vbb p-acp d j n1) np1 vvz p-acp dt n1 p-acp po31 n1 av-j cc av-j:
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Grace works sweetly upon the soule, preserving its freedome, so as man when he begins to be good shall be freely good from inward principles wrought in him.
Grace works sweetly upon the soul, preserving its freedom, so as man when he begins to be good shall be freely good from inward principles wrought in him.
n1 vvz av-j p-acp dt n1, vvg po31 n1, av c-acp n1 c-crq pns31 vvz pc-acp vbi j vmb vbi av-j j p-acp j n2 vvn p-acp pno31.
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His judgment shall like the course hee takes, and be cleane opposite to others that are contrary, from an inward principle,
His judgement shall like the course he Takes, and be clean opposite to Others that Are contrary, from an inward principle,
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as free now in altering his course as formerly he was in following the other. There is no violence but in regard of corruption. God works strongly and mildly;
as free now in altering his course as formerly he was in following the other. There is no violence but in regard of corruption. God works strongly and mildly;
c-acp j av p-acp vvg po31 n1 c-acp av-j pns31 vbds p-acp vvg dt j-jn. pc-acp vbz dx n1 cc-acp p-acp n1 pp-f n1. np1 vvz av-j cc av-j;
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strongly for he changeth a stone into a fleshie heart, and yet sweetly, he breakes not any power of nature, but advanceth it:
strongly for he changes a stone into a fleshy heart, and yet sweetly, he breaks not any power of nature, but Advanceth it:
av-j c-acp pns31 vvz dt n1 p-acp dt j n1, cc av av-j, pns31 vvz xx d n1 pp-f n1, cc-acp vvz pn31:
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for grace doth not take away or imprison nature, but lift it up and set it at liberty:
for grace does not take away or imprison nature, but lift it up and Set it At liberty:
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for it makes the will stronger and freer, the judgment sounder, the understanding cleerer, the affections more orderly, it makes all things better,
for it makes the will Stronger and freer, the judgement sounder, the understanding clearer, the affections more orderly, it makes all things better,
c-acp pn31 vvz dt n1 jc cc jc, dt n1 jc, dt n1 jc, dt n2 av-dc j, pn31 vvz d n2 av-jc,
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so that no violence is offered to nature. Againe Grace is compared to Dew, In regard of the Operations of Dew.
so that no violence is offered to nature. Again Grace is compared to Due, In regard of the Operations of Due.
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For what effects hath Dew upon the earth? first it cooles the ayre when it fals,
For what effects hath Due upon the earth? First it cools the air when it falls,
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and then with coolenesse it hath a fructifying vertue: for falling especially on tender hearbs and plants, it soakes into the roote of them, and makes them fruitfull.
and then with coolness it hath a fructifying virtue: for falling especially on tender herbs and plants, it soaks into the root of them, and makes them fruitful.
cc av p-acp n1 pn31 vhz dt j-vvg n1: c-acp vvg av-j p-acp j n2 cc n2, pn31 vvz p-acp dt n1 pp-f pno32, cc vvz pno32 j.
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So it is with the Grace of Gods Spirit, it cooles the soule scorched with the sense of Gods Anger,
So it is with the Grace of God's Spirit, it cools the soul scorched with the sense of God's Anger,
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as indeed all our soules will be (when we have to deale with God who is a consuming fire ) till we take that course to looke upon him in Christ for the pardon of sinne:
as indeed all our Souls will be (when we have to deal with God who is a consuming fire) till we take that course to look upon him in christ for the pardon of sin:
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after which his Grace and the sense of it cooleth, asswageth, and speakes peace to an uncomfortable, disconsolate heart. After which his Grace and the sense of it cooleth, assuageth, and speaks peace to an uncomfortable, disconsolate heart.
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This voice, Sonne be of good comfort, thy sins are forgiven thee, O! this hath a cooling in it:
This voice, Son be of good Comfort, thy Sins Are forgiven thee, OH! this hath a cooling in it:
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and this also, This day shalt thou be with me in Parradice, O! how it cooled and chered the good theefe, and comforted him.
and this also, This day shalt thou be with me in Parradice, OH! how it cooled and cheered the good thief, and comforted him.
cc d av, d n1 vm2 pns21 vbi p-acp pno11 p-acp n1, uh c-crq pn31 vvd cc vvd dt j n1, cc vvd pno31.
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And so when God sayes unto the soule, I am thy Salvation, O! when the soule feeles this,
And so when God Says unto the soul, I am thy Salvation, OH! when the soul feels this,
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how is it cooled and refreshed?
how is it cooled and refreshed?
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And the soule is not onely cooled and refreshed, but, It is also sweetned and made fruitfull with comfort to the soule.
And the soul is not only cooled and refreshed, but, It is also sweetened and made fruitful with Comfort to the soul.
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If we were to see a man in the pangs of conscience, stung with fiery temptations,
If we were to see a man in the pangs of conscience, stung with fiery temptations,
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as with so many fiery serpents and poysoned darts, which drinke up the spirits, and presents God a consuming fire,
as with so many fiery Serpents and poisoned darts, which drink up the spirits, and presents God a consuming fire,
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and Hel beneath full of insupportable torments set on by the insupportable wrath of God:
and Hell beneath full of insupportable torments Set on by the insupportable wrath of God:
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then we should know what it were to have grace in this efficatious manner, cooling and refreshing the soule that hath these fiery darts stuck into it of violent strong temptations, which to the present sense, are the flashes and beginnings of Hell.
then we should know what it were to have grace in this efficacious manner, cooling and refreshing the soul that hath these fiery darts stuck into it of violent strong temptations, which to the present sense, Are the flashes and beginnings of Hell.
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O! It is an excellent thing to have the Grace of God in such a case to asswage and coole the maladies of a distressed soule, which for the present seemes to burn in a flame of wrath.
OH! It is an excellent thing to have the Grace of God in such a case to assuage and cool the maladies of a distressed soul, which for the present seems to burn in a flame of wrath.
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As it cooles, so also it makes the heart fruitful, our hearts of themselves being as the barren wildernes and wild desert.
As it cools, so also it makes the heart fruitful, our hearts of themselves being as the barren Wilderness and wild desert.
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Now God by his grace turnes the wildernes into water springs, as it appeareth in many places of the Prophets Saith God: Now God by his grace turns the Wilderness into water springs, as it appears in many places of the prophets Says God:
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For I will powre water upon him that is thirstie, and floods upon the drie ground, I will powre my Spirit upon thy seed, &c. So Grace it turnes the barren wildernesse, the heart drie of it selfe, and makes it fruitfull. For I will pour water upon him that is thirsty, and floods upon the dry ground, I will pour my Spirit upon thy seed, etc. So Grace it turns the barren Wilderness, the heart dry of it self, and makes it fruitful.
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Wee know what Paul said of Onesimus, a fruitlesse servant, nay a fugitive theefe;
we know what Paul said of Onesimus, a fruitless servant, nay a fugitive thief;
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he is unfruitfull no longer (saith he) now that he is become a convert, another, a new man,
he is unfruitful no longer (Says he) now that he is become a convert, Another, a new man,
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now he will doe good service.
now he will do good service.
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A man is no sooner altered by the dew of grace, but howsoever formerly he were a naughtie hurtfull person, of whom every man was affraid,
A man is no sooner altered by the due of grace, but howsoever formerly he were a naughty hurtful person, of whom every man was afraid,
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because of his wickednesse, yet now he is a fruitfull person, and strives to bring forth fruits worthy of amendment of life.
Because of his wickedness, yet now he is a fruitful person, and strives to bring forth fruits worthy of amendment of life.
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And we may adde one more in the next place, in regard of the unresistiblenesse thereof; And we may add one more in the next place, in regard of the unresistiblenesse thereof;
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for as nothing can hinder the dew from falling from the sweet influence of Heaven unto us, or hinder the working of those superiour bodies upon the inferiour,
for as nothing can hinder the due from falling from the sweet influence of Heaven unto us, or hinder the working of those superior bodies upon the inferior,
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or hinder the wind from blowing:
or hinder the wind from blowing:
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so, who can hinder Gods Grace? they may out of malice hinder the meanes of it,
so, who can hinder God's Grace? they may out of malice hinder the means of it,
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and hinder the gratious working of the Spirit, by discouragements in others:
and hinder the gracious working of the Spirit, by discouragements in Others:
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which is a signe of a divelish spirit, when yet God hath a hand in that too after a sort.
which is a Signen of a devilish Spirit, when yet God hath a hand in that too After a sort.
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For it raineth in one citie and not in another by Gods appointment, but nothing can hinder where God will have the dew and water and shine of the influence of grace worke, nothing in the world can stop it.
For it rains in one City and not in Another by God's appointment, but nothing can hinder where God will have the due and water and shine of the influence of grace work, nothing in the world can stop it.
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So it is said in that excellent Prophesie of Christ, and his kingdome. Hee shall come downe like raine upon the mowen grasse:
So it is said in that excellent Prophesy of christ, and his Kingdom. He shall come down like rain upon the mowen grass:
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as showers that water the Earth, which as they coole and fructifie, so come they unresistibly. as showers that water the Earth, which as they cool and fructify, so come they unresistibly.
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Let none therefore be discouraged with the deadnesse, drienesse, and barrennesse of their owne hearts:
Let none Therefore be discouraged with the deadness, drienesse, and Barrenness of their own hearts:
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but let them know that God doth gratiously promise (if they will take the course formerly set downe) to be, as the dew unto them.
but let them know that God does graciously promise (if they will take the course formerly Set down) to be, as the due unto them.
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Therefore let them come unto the ordinances of God with wondrous hope, confidence and faith that he will be as dew unto them, that seeing he hath appointed variety of ordinances;
Therefore let them come unto the ordinances of God with wondrous hope, confidence and faith that he will be as due unto them, that seeing he hath appointed variety of ordinances;
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the Word and Sacraments, he will blesse those meanes of his owne ordaining and appointing, for his owne ends.
the Word and Sacraments, he will bless those means of his own ordaining and appointing, for his own ends.
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He that hath gratiously appointed such meanes of grace, will he not blesse them? especially having promised;
He that hath graciously appointed such means of grace, will he not bless them? especially having promised;
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I will be as the dew unto Israell. I will be as the due unto Israel.
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Therefore let us attend upon the ordinances, and not keepe away though our hearts be barren, drie and unfruitfull:
Therefore let us attend upon the ordinances, and not keep away though our hearts be barren, dry and unfruitful:
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God is above the heart, and able to turne the wildernesse into a fruitfull place: he can make the heart a fit habitation for himselfe to dwell in.
God is above the heart, and able to turn the Wilderness into a fruitful place: he can make the heart a fit habitation for himself to dwell in.
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Let us by faith attend upon the ordinances, if we find not comfort in one ordinance, let us go unto another,
Let us by faith attend upon the ordinances, if we find not Comfort in one Ordinance, let us go unto Another,
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and another, comfort and help shall come, especially, if with the Church, we go a little further.
and Another, Comfort and help shall come, especially, if with the Church, we go a little further.
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For the promise is, I will be as the dew unto Israell. But marke the order wherein he makes this promise;
For the promise is, I will be as the due unto Israel. But mark the order wherein he makes this promise;
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First, he gives grace to pray to him. Take away all iniquity, and receive us gratiously, doe good to us.
First, he gives grace to pray to him. Take away all iniquity, and receive us graciously, do good to us.
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Then he gives a spirit of reformation, promising amendment, whereupon this followeth, that he will forgive their sinnes, love them freely, &c. And be, as the dew unto Israell.
Then he gives a Spirit of Reformation, promising amendment, whereupon this follows, that he will forgive their Sins, love them freely, etc. And be, as the due unto Israel.
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He will be as the dew unto Israell, but he will give them grace first to bee humbled, confesse sinne,
He will be as the due unto Israel, but he will give them grace First to be humbled, confess sin,
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and pray to God for grace and forgivenesse. There is an order of working in the soule:
and pray to God for grace and forgiveness. There is an order of working in the soul:
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God giveth Justification before Sanctification, and before he freeth from the guilt of sinne, he gives grace to confesse sinne.
God gives Justification before Sanctification, and before he freeth from the guilt of sin, he gives grace to confess sin.
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If we confesse our sinnes hee is faithfull and just to forgive us our sinnes, and to cleanse us from them, saith S. Iohn. Where these goe before, grace will follow: If we confess our Sins he is faithful and just to forgive us our Sins, and to cleanse us from them, Says S. John. Where these go before, grace will follow:
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and where they doe not, there will be no Sanctification.
and where they do not, there will be no Sanctification.
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Therefore let us consider the order, for wheresoever God takes away iniquity and heales their soules in regard of the guilt of their sinnes:
Therefore let us Consider the order, for wheresoever God Takes away iniquity and heals their Souls in regard of the guilt of their Sins:
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unto those hee will be as dew. Therfore if we have still barren soules, without desires or strength to goodnesse;
unto those he will be as due. Therefore if we have still barren Souls, without Desires or strength to Goodness;
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certainely our sinnes are still upon the file, for Justification is never without holinesse of life:
Certainly our Sins Are still upon the file, for Justification is never without holiness of life:
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Whosoever is in Christ, hee is a new creature. When this is done, God will be as the dew: Whosoever is in christ, he is a new creature. When this is done, God will be as the due:
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because he doth pardon our sinnes for this cause, that he may thereby fit us to be entertained in the covenant,
Because he does pardon our Sins for this cause, that he may thereby fit us to be entertained in the Covenant,
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and are we fit to be in covenant with him untill our natures be altered? Therfore whensoever he enters into covenant with any, he changeth their natures, that they may be friends, and have communion with him.
and Are we fit to be in Covenant with him until our nature's be altered? Therefore whensoever he enters into Covenant with any, he changes their nature's, that they may be Friends, and have communion with him.
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Then the same soule which crieth take away all iniquity: desireth also the dew of grace to make it better;
Then the same soul which cries take away all iniquity: Desires also the due of grace to make it better;
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this order is not onely necessary on Gods part, but in regard of the soule also.
this order is not only necessary on God's part, but in regard of the soul also.
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For, was there ever any soule from the beginning of the world that truely desired forgivenesse of sinnes, which did not also therewith desire grace? such a soule were but an hypocriticall soule.
For, was there ever any soul from the beginning of the world that truly desired forgiveness of Sins, which did not also therewith desire grace? such a soul were but an hypocritical soul.
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For if it be rightly touched with sorrow, it desires as well ability to subdue sinne, as forgivenesse of sinne: Holinesse and Righteousnesse with forgivenesse.
For if it be rightly touched with sorrow, it Desires as well ability to subdue sin, as forgiveness of sin: Holiness and Righteousness with forgiveness.
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Therefore least we deceive our selves, let this be an use of triall from the order, that if we finde not grace wrought in our natures to restraine sinne, Therefore lest we deceive our selves, let this be an use of trial from the order, that if we find not grace wrought in our nature's to restrain sin,
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and alter our former lewd courses, our sinnes are not yet forgiven.
and altar our former lewd courses, our Sins Are not yet forgiven.
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For, wheresoever God takes away sinne, and loves freely: there also he gives the best fruits of his love, bestowes the dew of his grace to worke upon and alter our natures.
For, wheresoever God Takes away sin, and loves freely: there also he gives the best fruits of his love, bestows the due of his grace to work upon and altar our nature's.
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Christ came not by blood alone to die for us, but by water also to sanctifie us.
christ Come not by blood alone to die for us, but by water also to sanctify us.
np1 vvd xx p-acp n1 av-j pc-acp vvi p-acp pno12, cc-acp p-acp n1 av pc-acp vvi pno12.
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He will not onely love freely: but he will be as the dew where he loves freely:
He will not only love freely: but he will be as the due where he loves freely:
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therefore if we have not sanctifying grace, we have not as yet pardoning grace. For, we know the Prophet joynes them both together:
Therefore if we have not sanctifying grace, we have not as yet pardoning grace. For, we know the Prophet joins them both together:
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Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose Spirit there is no guile.
vvn vbz dt n1 p-acp ro-crq dt n1 vvz xx n1, cc p-acp rg-crq n1 a-acp vbz dx n1.
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If we retaine a guilefull false spirit, our sinnes are not forgiven, we see both these are put together.
If we retain a guileful false Spirit, our Sins Are not forgiven, we see both these Are put together.
cs pns12 vvb dt j j n1, po12 n2 vbr xx vvn, pns12 vvb d d vbr vvn av.
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And seeing all these good things come from God, it is necessary to take notice of what hath beene said of Gods goodnesse, that we doe not rob God of his due glory,
And seeing all these good things come from God, it is necessary to take notice of what hath been said of God's Goodness, that we do not rob God of his due glory,
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nor our selves of the due comfort that we may draw thence.
nor our selves of the due Comfort that we may draw thence.
ccx po12 n2 pp-f dt j-jn n1 cst pns12 vmb vvi av.
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The Egyptians had the river Nylus that overflowed the land every yeere, caused by anniversary winds, which so blew into the mouth of the river, that it could not discharge it selfe into the sea:
The egyptians had the river Nylus that overflowed the land every year, caused by anniversary winds, which so blew into the Mouth of the river, that it could not discharge it self into the sea:
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whereupon it overflowed the bankes, and left a fruitfull slime upon the ground, so that they needed not nine as other Countries,
whereupon it overflowed the banks, and left a fruitful slime upon the ground, so that they needed not nine as other Countries,
c-crq pn31 vvd dt n2, cc vvd dt j n1 p-acp dt n1, av cst pns32 vvd xx crd p-acp j-jn n2,
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because it was watered with Nylus. Hereupon they did not depend upon Gods blessing, nor were so holy as they should:
Because it was watered with Nylus. Hereupon they did not depend upon God's blessing, nor were so holy as they should:
c-acp pn31 vbds vvn p-acp np1. av pns32 vdd xx vvi p-acp ng1 n1, ccx vbdr av j c-acp pns32 vmd:
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but were proud of their river, as is intimated by Moses unto the people.
but were proud of their river, as is intimated by Moses unto the people.
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But the land whether thou goest in to possesse it, is not as the land of Egypt, from whence yee came out, where thou sowest thy seed, But the land whither thou goest in to possess it, is not as the land of Egypt, from whence ye Come out, where thou sowest thy seed,
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and wateredst it with thy foot, as a garden of herbes:
and wateredst it with thy foot, as a garden of herbs:
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But the land whether yee goe to possesse it, is a land of hills and valleyes,
But the land whither ye go to possess it, is a land of hills and valleys,
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and drinketh water of the raine of heaven:
and Drinketh water of the rain of heaven:
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a land which the Lord thy God careth for, &c. They having more immediately raine from Heaven, saw Gods hand in watering it, whereas the Egyptians did not.a land which the Lord thy God Careth for, etc. They having more immediately rain from Heaven, saw God's hand in watering it, whereas the egyptians did not.
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And what makes a Papist to be so unthankfull? He thinks he can with his owne industry water his owne ground with somewhat in himselfe.
And what makes a Papist to be so unthankful? He thinks he can with his own industry water his own ground with somewhat in himself.
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What makes another man thankfull on the other side,? Because he knoweth he hath all things by dependance from the first cause:
What makes Another man thankful on the other side,? Because he Knoweth he hath all things by dependence from the First cause:
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for as in nature, In God wee live, moove, and have our beeing:
for as in nature, In God we live, move, and have our being:
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much more in grace, we have all our nourishment, spirituall being, mooving and life from the dew of Heaven:
much more in grace, we have all our nourishment, spiritual being, moving and life from the due of Heaven:
av-d av-dc p-acp n1, pns12 vhb d po12 n1, j n1, j-vvg cc n1 p-acp dt j-jn pp-f n1:
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all our heate is from the Sunne of Righteousnesse, which makes a Christian life, to be nothing else but a gratious dependance.
all our heat is from the Sun of Righteousness, which makes a Christian life, to be nothing Else but a gracious dependence.
d po12 n1 vbz p-acp dt n1 pp-f n1, r-crq vvz dt njp n1, pc-acp vbi pix av cc-acp dt j n1.
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I can do all things (saith Saint Paul ) big and great words. O! but it is, through Christ that strengthens me. I can do all things (Says Faint Paul) big and great words. OH! but it is, through christ that strengthens me.
pns11 vmb vdi d n2 (vvz j np1) j cc j n2. uh cc-acp pn31 vbz, p-acp np1 cst vvz pno11.
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These things must not be forgotten, for a child of the Church, is a child of grace, by grace he is what he is, he hath all from Heaven.
These things must not be forgotten, for a child of the Church, is a child of grace, by grace he is what he is, he hath all from Heaven.
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Suitable to the former place is that in Ezekiel. And the land of Aegypt shall be desolate and waste, Suitable to the former place is that in Ezekielem. And the land of Egypt shall be desolate and waste,
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and they shall know that I am the Lord, because hee hath said, the river is mine, and I have made it. and they shall know that I am the Lord, Because he hath said, the river is mine, and I have made it.
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He shall be desolate, because he boasts and brags of his river, and depends not upon God for the sweet showers of the former and the latter raine:
He shall be desolate, Because he boasts and brags of his river, and depends not upon God for the sweet showers of the former and the latter rain:
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they boasted because it was a fat fruitfull countrie, which the Romans called their granary. But wee must looke for all from Heaven;
they boasted Because it was a fat fruitful country, which the Romans called their granary. But we must look for all from Heaven;
pns32 vvd c-acp pn31 vbds dt j j n1, r-crq dt np1 vvd po32 n1. cc-acp pns12 vmb vvi p-acp d p-acp n1;
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God by his Spirit will be as the dew.
God by his Spirit will be as the due.
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You know in Paradise there were foure rivers that watred the Garden of God, that sweet place, and made it fruitfull;
You know in Paradise there were foure Rivers that watered the Garden of God, that sweet place, and made it fruitful;
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but the heads of all these rivers were out of Paradise.
but the Heads of all these Rivers were out of Paradise.
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So it is with the Church of God, There is a River the streames whereof makes glad the Citie of God (as the Psalmist speakes) many pretious comfortable graces (the particulars whereof follow) but where is the head-spring of that river? it is in Heaven.
So it is with the Church of God, There is a River the streams whereof makes glad the city of God (as the Psalmist speaks) many precious comfortable graces (the particulars whereof follow) but where is the headspring of that river? it is in Heaven.
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We have all from God, through Christ the Mediator: So though we have of the Water and Dew, yet notwithstanding the head and spring of all is from without the Church, in Heaven, in Christ, in the Mediator. And therefore in all the excellent things we enjoy in the Church, let us looke to the Originall first cause;
We have all from God, through christ the Mediator: So though we have of the Water and Due, yet notwithstanding the head and spring of all is from without the Church, in Heaven, in christ, in the Mediator. And Therefore in all the excellent things we enjoy in the Church, let us look to the Original First cause;
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Christ by his Spirit, He is as the Dew to his Church.
christ by his Spirit, He is as the Due to his Church.
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This affoords likewise an Vse of Direction, How to come to have grace to sanctifie and alter our natures? Doe as the Church doth heere, desire it of God.
This affords likewise an Use of Direction, How to come to have grace to sanctify and altar our nature's? Do as the Church does Here, desire it of God.
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Lord teach me to see and know my sinnes: Lord Take away all iniquity, and receive me gratiously:
Lord teach me to see and know my Sins: Lord Take away all iniquity, and receive me graciously:
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Heale my soule for I have sinned against thee.
Heal my soul for I have sinned against thee.
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O love mee freely, Turne away thy angry face from my sinnes, and be as the Dew unto my barren soule;
O love me freely, Turn away thy angry face from my Sins, and be as the Due unto my barren soul;
sy vvb pno11 av-j, vvb av po21 j n1 p-acp po11 n2, cc vbi c-acp dt n1 p-acp po11 j n1;
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my dead soule, O quicken it, make good thy promise, come swiftly, come speedily, come unresistably like raine upon the mowen grasse;
my dead soul, Oh quicken it, make good thy promise, come swiftly, come speedily, come unresistably like rain upon the mowen grass;
po11 j n1, uh vvb pn31, vvb j po21 n1, vvb av-j, vvb av-j, vvb av-j av-j n1 p-acp dt vvn n1;
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as showers to water with the dew of grace, and fructifie my drie parched soule. as showers to water with the due of grace, and fructify my dry parched soul.
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Thus we should be earnest with God for grace for our selves, and for the Churches abroad,
Thus we should be earnest with God for grace for our selves, and for the Churches abroad,
av pns12 vmd vbi j p-acp np1 p-acp n1 p-acp po12 n2, cc p-acp dt n2 av,
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for our Church and State at home.
for our Church and State At home.
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Therefore let such an use be made of it generally, as God and not other forraigne helps may especially bee trusted in:
Therefore let such an use be made of it generally, as God and not other foreign helps may especially be trusted in:
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for it is the onely way to destruction, to let God alone, and to trust to this bodie,
for it is the only Way to destruction, to let God alone, and to trust to this body,
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and that bodie, for in this case (many times) God makes those we thus trust in our destruction,
and that body, for in this case (many times) God makes those we thus trust in our destruction,
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as the Assyrians and Babylonians were the ruine of the ten Tribes.
as the Assyrians and Babylonians were the ruin of the ten Tribes.
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But begin alwaies first in Heaven, set that great wheele a working, and he will make all things comfortable, especially for our soules:
But begin always First in Heaven, Set that great wheel a working, and he will make all things comfortable, especially for our Souls:
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then we shall not onely finde him to make good this promise, I will be as the Dew unto Israell:
then we shall not only find him to make good this promise, I will be as the Due unto Israel:
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but the residue which follow after. He shall grow as the Lillie, &c.
but the residue which follow After. He shall grow as the Lily, etc.
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Those unto whom God is Dew, a double blessing, he will make them grow, and so grow,
Those unto whom God is Due, a double blessing, he will make them grow, and so grow,
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as they shall grow up as the Lillie: Thistles and nettles and ill weeds grow apace also, but not as Lillies;
as they shall grow up as the Lily: Thistles and nettles and ill weeds grow apace also, but not as Lilies;
c-acp pns32 vmb vvi a-acp p-acp dt n1: n2 cc n2 cc j-jn n2 vvb av av, cc-acp xx p-acp n2;
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but Gods children are Lillies, and then they grow as Lillies. How doe Christians grow like Lillies?
but God's children Are Lilies, and then they grow as Lilies. How doe Christians grow like Lilies?
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First, for beauty and glory. There is such a kinde of glory and beauty in that plant, that it is said by our Saviour, That Salomon in all his royalty was not arrayed like one of these, because his was a borrowed glory from the creature,
First, for beauty and glory. There is such a kind of glory and beauty in that plant, that it is said by our Saviour, That Solomon in all his royalty was not arrayed like one of these, Because his was a borrowed glory from the creature,
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but the Lillie hath a native beauty of its owne.
but the Lillie hath a native beauty of its own.
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Againe, the Lillie hath a sweet and fragrant smell, so have Christians, a sweetnesse and shining exprest in their conversation;
Again, the Lily hath a sweet and fragrant smell, so have Christians, a sweetness and shining expressed in their Conversation;
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as we have it a little after: His smell shall bee as Lebanon, &c.
as we have it a little After: His smell shall be as Lebanon, etc.
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And then againe, in regard of purity and whitenesse: So Christians are pure and unspotted in their conversation,
And then again, in regard of purity and whiteness: So Christians Are pure and unspotted in their Conversation,
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and their aime is purity and unspottednesse: whitenesse betokens an unstained conversation.
and their aim is purity and unspottedness: whiteness betokens an unstained Conversation.
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So the people and children of God, they are Lillies, beautifull and glorious in the eyes of God,
So the people and children of God, they Are Lilies, beautiful and glorious in the eyes of God,
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and of all those who have spirituall eyes, to discerne what spirituall excellency is: howsoever in regard of the world their life be hidden.
and of all those who have spiritual eyes, to discern what spiritual excellency is: howsoever in regard of the world their life be hidden.
cc pp-f d d r-crq vhb j n2, pc-acp vvi r-crq j n1 vbz: c-acp p-acp n1 pp-f dt n1 po32 n1 vbb vvn.
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Their excellencie is vailed with infirmities, afflictions and disgraces by the malignant Church:
Their excellency is veiled with infirmities, afflictions and disgraces by the malignant Church:
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yet in Gods esteeme, and in the esteeme of his children they are Lillies; all the dirt in the world cast upon a pearle, cannot alter the nature of it:
yet in God's esteem, and in the esteem of his children they Are Lilies; all the dirt in the world cast upon a pearl, cannot altar the nature of it:
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So, though the world goe about to besmeere these Lillies with false imputations, yet they are Lillies still and have a glory upon them;
So, though the world go about to besmeere these Lilies with false imputations, yet they Are Lilies still and have a glory upon them;
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for they have a better spirit and nature then the world hath. And they are sweeter in their conversation then the world;
for they have a better Spirit and nature then the world hath. And they Are Sweeten in their Conversation then the world;
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for when they have begun to be Christians, they sweeten their speeches and discourses.
for when they have begun to be Christians, they sweeten their Speeches and discourses.
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There is no Christian who is not of a sweet conversation, so farre as grace hath altered him, he is beautifull, lovely and sweet,
There is no Christian who is not of a sweet Conversation, so Far as grace hath altered him, he is beautiful, lovely and sweet,
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and hath the whitenesse of sincerity.
and hath the whiteness of sincerity.
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Now as Gods children are Lillies, and then grow as Lillies for sweetnesse, glory and beauty: Now as God's children Are Lilies, and then grow as Lilies for sweetness, glory and beauty:
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so they are like Lillies especially, in regard of suddaine growth.
so they Are like Lilies especially, in regard of sudden growth.
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When God gives a blessing there is a strange growth on a suddaine, as it is observed of this plant that it growes very much in a night;
When God gives a blessing there is a strange growth on a sudden, as it is observed of this plant that it grows very much in a night;
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So Gods children, when his blessing is upon them, they thrive marvellously in a short space.
So God's children, when his blessing is upon them, they thrive marvellously in a short Molle.
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To make this cleere, when the dew of grace fell in our Saviours time upon the Christian world, what a world of Lillies grew suddenly. Three thousand in one day, at one Sermon, converted by Peter: The Kingdome of Heaven suffered violence in Iohn Baptists time, that is, the people thronged after the meanes of grace,
To make this clear, when the due of grace fell in our Saviors time upon the Christian world, what a world of Lilies grew suddenly. Three thousand in one day, At one Sermon, converted by Peter: The Kingdom of Heaven suffered violence in John Baptists time, that is, the people thronged After the means of grace,
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and offered a holy violence to the things of God.
and offered a holy violence to the things of God.
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So when this dew of grace fell, it was prophecied of it, The youth of thy wombe (saith he) shall be as the morn•ng dew.
So when this due of grace fell, it was prophesied of it, The youth of thy womb (Says he) shall be as the morn•ng due.
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The Dew comes out of the wombe of the morning, for the morning begets it. Thy youth shall be as the dew of the morning;
The Due comes out of the womb of the morning, for the morning begets it. Thy youth shall be as the due of the morning;
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that is, they shall come in great abundance, as we see it fell out in the first spring of the Gospell.
that is, they shall come in great abundance, as we see it fell out in the First spring of the Gospel.
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In the space of forty yeares by the preaching of the Apostles what a deale of good was done through a great part of the world:
In the Molle of forty Years by the preaching of the Apostles what a deal of good was done through a great part of the world:
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How did the Gospell then breake out like lightning by meanes of that blessed Apostle Paul, who himselfe carried it through a great part of the world.
How did the Gospel then break out like lightning by means of that blessed Apostle Paul, who himself carried it through a great part of the world.
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And now in the second spring of the Gospell, when Luther began to preach:
And now in the second spring of the Gospel, when Luther began to preach:
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in the period of a few yeares, how many Countries were converted and turned to the Gospell? England, Scotland, Swethland, Denmarke, the Palatinate, a great part of France, Bohemia and of the Netherlands. How many Lillies grew up heere on a suddaine? Sudden growths are suspected, and well they may be, but when God will blesse; in the Period of a few Years, how many Countries were converted and turned to the Gospel? England, Scotland, Sweden, Denmark, the Palatinate, a great part of France, Bohemia and of the Netherlands. How many Lilies grew up Here on a sudden? Sudden growths Are suspected, and well they may be, but when God will bless;
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in a short space a great deale of worke shall be done. For God is not tied to length of time.
in a short Molle a great deal of work shall be done. For God is not tied to length of time.
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He makes water to be wine every yeare in tract of time, for he turnes the water of Heaven into the iuyce of the grape,
He makes water to be wine every year in tract of time, for he turns the water of Heaven into the juice of the grape,
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so there is water turned into wine, that done in tract of time, which he can doe in a shorter time,
so there is water turned into wine, that done in tract of time, which he can do in a shorter time,
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as he did in the Gospell, Iohn. 2.1, &c. Where is the difference? that he did that miraculously in a short time, which he usually effects in continuance of time.
as he did in the Gospel, John. 2.1, etc. Where is the difference? that he did that miraculously in a short time, which he usually effects in Continuance of time.
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So now many times he doth great matters in a short time, that his power may be knowne and seene the more:
So now many times he does great matters in a short time, that his power may be known and seen the more:
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as wee see now in these warres of Germanie, how quickly God hath turned his hand to helpe his Church,
as we see now in these wars of Germany, how quickly God hath turned his hand to help his Church,
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and hisse for a despised forgotten nation to trample downe the insulting, afflicting, menacing power of the proud enemy:
and hiss for a despised forgotten Nation to trample down the insulting, afflicting, menacing power of the proud enemy:
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and he can doe so still if our sinnes hinder him not.
and he can do so still if our Sins hinder him not.
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Surely if we stand still and behold the salvation of the Lord, wee shall see great matters effected in a little time.
Surely if we stand still and behold the salvation of the Lord, we shall see great matters effected in a little time.
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They shall grow as the Lillie, the accomplishment of this promise is not wholly yet come,They shall grow as the Lily, the accomplishment of this promise is not wholly yet come,
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for there be blessed times approaching, wherein when the Iewes are converted, They shall grow as the Lillie, in those glorious times there spoken of, at the conversion of the Iewes, and fulnesse of the Gentiles comming in:
for there be blessed times approaching, wherein when the Iewes Are converted, They shall grow as the Lily, in those glorious times there spoken of, At the conversion of the Iewes, and fullness of the Gentiles coming in:
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the accomplishment whereof we expect, to the rejoycing of our hearts; that they should at length proove indeed with us the true children of Abraham.
the accomplishment whereof we expect, to the rejoicing of our hearts; that they should At length prove indeed with us the true children of Abraham.
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Therefore, we should make this Vse of all, labour that the Dew of God, may proove the Dew of Grace, that God would make us Lillies. If we would be beautifull and glorious, have a lustre upon us,
Therefore, we should make this Use of all, labour that the Due of God, may prove the Due of Grace, that God would make us Lilies. If we would be beautiful and glorious, have a lustre upon us,
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and be as much beyond others as pearles are beyond common stones, and as Lillies are better then Thornes and Briers, let us labour to have the Grace of God,
and be as much beyond Others as Pearls Are beyond Common stones, and as Lilies Are better then Thorns and Briers, let us labour to have the Grace of God,
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so to be accounted Lillies, whatsoever the world accounts of us.
so to be accounted Lilies, whatsoever the world accounts of us.
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Againe if the worke be wrought upon us, though the imputations of the world be otherwise, let us comfort our selves: God accounts me a Lillie:
Again if the work be wrought upon us, though the imputations of the world be otherwise, let us Comfort our selves: God accounts me a Lily:
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set this against the base esteeme of the world, considering how God judgeth, and those who are led by his Spirit, who judge better of us.
Set this against the base esteem of the world, considering how God Judgeth, and those who Are led by his Spirit, who judge better of us.
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And in all association, combination, and linking in acquaintance, labour to joyne with those that are Lillies, who cast a good and a sweet favour.
And in all association, combination, and linking in acquaintance, labour to join with those that Are Lilies, who cast a good and a sweet favour.
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For we shall gaine by their acquaintance, whom Solomon affirmeth to be better, and more exellent then their brethren What are other people then? they are but Thornes; therefore let not those which are Lillies have too much,
For we shall gain by their acquaintance, whom Solomon Affirmeth to be better, and more excellent then their brothers What Are other people then? they Are but Thorns; Therefore let not those which Are Lilies have too much,
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or neere acquaintance with Thornes, least they pricke us, and (as our Blessed Saviour saith) turning againe all to be rent us.
or near acquaintance with Thorns, lest they prick us, and (as our Blessed Saviour Says) turning again all to be rend us.
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It is said of our Blessed Saviour in the Canticles, He feedeth among the Lillies. It is said of our Blessed Saviour in the Canticles, He feeds among the Lilies.
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And indeed where is there any true delight to be had under Heaven, but in their company who are gratious.
And indeed where is there any true delight to be had under Heaven, but in their company who Are gracious.
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What can a man receive from prophane spirits in regard of comfort of soule? nothing, they are as the barren wildernesse that can yeeld nothing, their hearts are emptie,
What can a man receive from profane spirits in regard of Comfort of soul? nothing, they Are as the barren Wilderness that can yield nothing, their hearts Are empty,
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therefore their tongues are worth nothing.
Therefore their tongues Are worth nothing.
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But let our delight be with David toward the most excellent of the land, and then we shall not onely grow as the Lillie, but (as it followeth) we shall cast forth our rootes as Lebanon.
But let our delight be with David towards the most excellent of the land, and then we shall not only grow as the Lily, but (as it follows) we shall cast forth our roots as Lebanon.
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And cast forth his rootes as Lebanon.
And cast forth his roots as Lebanon.
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Because we have spoken of growth and shall have occasion to touch it hereafter, we will not be large in the Point. Because we have spoken of growth and shall have occasion to touch it hereafter, we will not be large in the Point.
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God here promiseth a growth not onely to the Church, but to every particular Christian: and it is very necessary it should be so;
God Here promises a growth not only to the Church, but to every particular Christian: and it is very necessary it should be so;
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for without growth, neither can we give God his due Honour, nor he receive the smell of a sweet Sacrifice from us, as is fit.
for without growth, neither can we give God his due Honour, nor he receive the smell of a sweet Sacrifice from us, as is fit.
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Nor can we without it with-stand our enemies, or beare our crosses that God may call us too.
Nor can we without it withstand our enemies, or bear our Crosses that God may call us too.
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Againe, without growth and strength we cannot performe those great duties that God requires at our hands of Thankfulnesse:
Again, without growth and strength we cannot perform those great duties that God requires At our hands of Thankfulness:
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nor doe things so cheerefully and sweetly as may be comfortable to us. In summe without growth, wee can doe nothing acceptably, either to God or his people:
nor do things so cheerfully and sweetly as may be comfortable to us. In sum without growth, we can do nothing acceptably, either to God or his people:
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the more Grace, the more acceptance.
the more Grace, the more acceptance.
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Which is spoken that wee may value the Promises, this especially that we shall grow up in Grace and Knowledge, as the Lillie, and cast forth our rootes as Lebanon.
Which is spoken that we may valve the Promises, this especially that we shall grow up in Grace and Knowledge, as the Lily, and cast forth our roots as Lebanon.
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But how shall wee come to grow? But how shall we come to grow?
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Goe to God that we may continually have from him the sanctifying dew of his grace:
Go to God that we may continually have from him the sanctifying due of his grace:
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goe first for pardon of sinne, then for a heart to reforme our wayes, to enter in a new covenant for the time to come, that wee will not trust in Ashur, but will renounce our particular personall sinnes,
go First for pardon of sin, then for a heart to reform our ways, to enter in a new Covenant for the time to come, that we will not trust in Ashur, but will renounce our particular personal Sins,
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after which we shall find sanctifying grace, so as the dew of Gods Spirit will make us grow:
After which we shall find sanctifying grace, so as the due of God's Spirit will make us grow:
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therefore, take this order to improove the promises.
Therefore, take this order to improve the promises.
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Goe to God for his love in Christ, for the pardoning of sinne, and accepting of us in him, that we may find a sence of his love in accepting of our persons, in the pardoning of our sinne, which is the ground of love:
Go to God for his love in christ, for the pardoning of sin, and accepting of us in him, that we may find a sense of his love in accepting of our Persons, in the pardoning of our sin, which is the ground of love:
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for then this sence of his love will kindle our love towards him againe, feeling that we are in the state of grace.
for then this sense of his love will kindle our love towards him again, feeling that we Are in the state of grace.
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Then goe to God for his promise in this order:
Then go to God for his promise in this order:
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Lord, thou hast promised that thou wilt be as the dew, and that we shall grow as Lillies: make good thy promise then, that I may finde the effectuall power of it transforming my soule into the blessed Image of thy deare Sonne.
Lord, thou hast promised that thou wilt be as the due, and that we shall grow as Lilies: make good thy promise then, that I may find the effectual power of it transforming my soul into the blessed Image of thy deer Son.
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And know, that we must use all the meanes of growth together with the promise:
And know, that we must use all the means of growth together with the promise:
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for in the things of this life, if a man were assured that the next yeare would be a very plentifull yeare;
for in the things of this life, if a man were assured that the next year would be a very plentiful year;
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would men therefore because they were thus forewarned, hang up their plowes, and not prepare their ground, no,
would men Therefore Because they were thus forewarned, hang up their plows, and not prepare their ground, no,
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but they would the rather be encouraged to take paines, because they know that howsoever God be pleased to vouchsafe plenty,
but they would the rather be encouraged to take pains, Because they know that howsoever God be pleased to vouchsafe plenty,
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yet he will doe it in the use of meanes, observing and depending on his Providence.
yet he will do it in the use of means, observing and depending on his Providence.
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So when he hath made gratious promises of the Dew of his Grace, and of growth as Lillies, &c. This implyeth a subordinate serving of his gratious Providence;
So when he hath made gracious promises of the Due of his Grace, and of growth as Lilies, etc. This Implies a subordinate serving of his gracious Providence;
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therefore it is a way to stirre us up unto the use of all meanes rather,
Therefore it is a Way to stir us up unto the use of all means rather,
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and not to take us off from them. Even as God when hee told the Israelites:
and not to take us off from them. Even as God when he told the Israelites:
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I will give you the Land ef Canaan, did onely promise it, leaving the remainder to their conquest in the use of meanes.I will give you the Land ef Canaan, did only promise it, leaving the remainder to their conquest in the use of means.
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Should this have made them cast away their swords? No, but it was that they might fight, and fight the more couragiously.
Should this have made them cast away their swords? No, but it was that they might fight, and fight the more courageously.
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So when God hath promised growth in Grace, should this make us carelesse? O no, it should make us more diligent and carefull,
So when God hath promised growth in Grace, should this make us careless? O no, it should make us more diligent and careful,
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and comforts us in the use of meanes, knowing that our labour shall not be in vaine in the Lord.
and comforts us in the use of means, knowing that our labour shall not be in vain in the Lord.
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Now Lord I know I shall not loose my labour in hearing, in receiving of the Sacrament, in the communion of Saints, and use of sanctified Meanes; Now Lord I know I shall not lose my labour in hearing, in receiving of the Sacrament, in the communion of Saints, and use of sanctified Means;
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for thou hast made a gratious promise, that I shall grew as the Lillie, and that thou wilt be as the Dew unto me;
for thou hast made a gracious promise, that I shall grew as the Lily, and that thou wilt be as the Due unto me;
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therefore make thy good worke begun effectuall unto my poore soule, that it may flourish and bee refreshed as a watred garden.
Therefore make thy good work begun effectual unto my poor soul, that it may flourish and be refreshed as a watered garden.
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But there are severall sorts of growth formerly touched, either 1. A growing upward, or 2. A growing in the roote, or 3. A Spreading and growing in the Fruit, and Sweetnesse.
But there Are several sorts of growth formerly touched, either 1. A growing upward, or 2. A growing in the root, or 3. A Spreading and growing in the Fruit, and Sweetness.
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Therefore Christians must not alwayes looke to have their growth in one and the same place,
Therefore Christians must not always look to have their growth in one and the same place,
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but must wisely consider of Gods prudent dealing with his children in this kinde, as will bee further seene hereafter in the particulars.
but must wisely Consider of God's prudent dealing with his children in this kind, as will be further seen hereafter in the particulars.
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Hee shall cast forth his rootes as Lebanon.
He shall cast forth his roots as Lebanon.
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That is, He shall cast and spread, and so put forth his rootes as Lebanon: he shall grow upward and downeward;
That is, He shall cast and spread, and so put forth his roots as Lebanon: he shall grow upward and downward;
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in regard of firmenesse he shall be more rooted. Jn what proportion Trees grow upwards, in that proportion they take roote downewards:
in regard of firmness he shall be more rooted. John what proportion Trees grow upward, in that proportion they take root downwards:
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because otherwise, they may be top heavy and overturne, a blast of winde taking advantage of their talnesse and weakenesse to roote them out the sooner:
Because otherwise, they may be top heavy and overturn, a blast of wind taking advantage of their tallness and weakness to root them out the sooner:
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therefore proportionable to their spreading above, there must be a rooting in the ground.
Therefore proportionable to their spreading above, there must be a rooting in the ground.
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As the prophet speakes to Hezekiah of Gods people, And the remnant that is escaped of the house of Iudah, shall yet againe take roote downeward and beare fruit upward.
As the Prophet speaks to Hezekiah of God's people, And the remnant that is escaped of the house of Iudah, shall yet again take root downward and bear fruit upward.
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There must be firmenesse in the roote, as well as growth in the branches, for which cause, God here promiseth to the Church and every Christian stability and fixednesse, that as he groweth upward like the Lillie,
There must be firmness in the root, as well as growth in the branches, for which cause, God Here promises to the Church and every Christian stability and fixedness, that as he grows upward like the Lily,
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so he should grow downward, firme and strong. Now whence comes this rootednesse and firme stabilitie of Gods Children?
so he should grow downward, firm and strong. Now whence comes this rootedness and firm stability of God's Children?
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Especially from this, that they are now in the Covenant of grace, rooted in Christ who is God-man, in whom they are firmely rooted. Especially from this, that they Are now in the Covenant of grace, rooted in christ who is God-man, in whom they Are firmly rooted.
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In Adam we had a roote of our owne, but now our roote is in Christ.
In Adam we had a root of our own, but now our root is in christ.
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All grace is first powred into Christs blessed Nature, and then at a second hand, Out of his fulnesse we all receive grace for grace.
All grace is First poured into Christ blessed Nature, and then At a second hand, Out of his fullness we all receive grace for grace.
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Being rooted in Christ we become firme, for there is in him an everlasting marriage and union.
Being rooted in christ we become firm, for there is in him an everlasting marriage and Union.
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The Roote beareth us, wee beare not the Roote: Christ beareth us, wee beare not him. The Root bears us, we bear not the Root: christ bears us, we bear not him.
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So now in the covenant of grace, all the firmenesse is out of us. Even as salvation it selfe was wrought out of us by a Mediatour;
So now in the Covenant of grace, all the firmness is out of us. Even as salvation it self was wrought out of us by a Mediator;
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so it is kept by a Mediatour out of us:
so it is kept by a Mediator out of us:
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all goodnesse, grace, and favour of God to us is not in us but in Christ,
all Goodness, grace, and favour of God to us is not in us but in christ,
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but it is so out of us as Christ and we are one.
but it is so out of us as christ and we Are one.
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But now we onely speake of the cause of our firmenesse and stability, that because we are in the state of grace, we have an everlasting firmenesse as we are in Christ Jesus.
But now we only speak of the cause of our firmness and stability, that Because we Are in the state of grace, we have an everlasting firmness as we Are in christ jesus.
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God now making a second covenant, he will not have it disanulled as the first was, for his second workes are better then his first.
God now making a second Covenant, he will not have it Disannulled as the First was, for his second works Are better then his First.
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His first Covenant was, Doe this and live, but his second is, Beleeve this and live: So as howsoever our state in grace be but little,
His First Covenant was, Do this and live, but his second is, Believe this and live: So as howsoever our state in grace be but little,
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yet it is of a blessed growing spreading firme nature, so sure, as what is begun in grace, will end in glory, where God gives the first fruits, he will give tenths,
yet it is of a blessed growing spreading firm nature, so sure, as what is begun in grace, will end in glory, where God gives the First fruits, he will give tenths,
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yea the full harvest, and all.
yea the full harvest, and all.
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Because by the covenant of grace, wee are one with Christ, who is an everlasting Head that never dyes.
Because by the Covenant of grace, we Are one with christ, who is an everlasting Head that never dies.
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Sub-servant to this now we have promises in the covenant of grace, That we shall never depart from him,
Sub-servant to this now we have promises in the Covenant of grace, That we shall never depart from him,
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and that he vvill never depart from us to doe us good, he puts an awband into our hearts, that we shall never depart from him:
and that he will never depart from us to do us good, he puts an awband into our hearts, that we shall never depart from him:
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but this Point being often touched, leaving it, vve vvill come to answer some objections.
but this Point being often touched, leaving it, we will come to answer Some objections.
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It may seeme that these things are not so, Gods Children doe not alvvayes grow and spread themselves:
It may seem that these things Are not so, God's Children do not always grow and spread themselves:
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but they are often overturned and fall. This is nothing, they are mooved, but not remooved:
but they Are often overturned and fallen. This is nothing, they Are moved, but not removed:
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they are as Mount Zion vvhich cannot be remooved, but abideth forever: vvhich though it may be shaken with earthquakes yet it is not remooved thereby. they Are as Mount Zion which cannot be removed, but Abideth forever: which though it may be shaken with earthquakes yet it is not removed thereby.
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The gates of Hell and sorrovves of death mav set sore upon them, but not prevaile against them, they may fall but not fall away, they may be as a wether-beaten tree,
The gates of Hell and sorrows of death mav Set soar upon them, but not prevail against them, they may fallen but not fallen away, they may be as a Weather-beaten tree,
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but not as a tree puld up by the rootes: therefore they are compared here to a tree whose roote stands fast still.
but not as a tree pulled up by the roots: Therefore they Are compared Here to a tree whose root Stands fast still.
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This much the Church after a sore tryall and endurance of much affliction confesseth. All this is come upon us, yet have we not forgotten thee:
This much the Church After a soar trial and endurance of much affliction Confesses. All this is come upon us, yet have we not forgotten thee:
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neither have we dealt falsly in thy covenant:
neither have we dealt falsely in thy Covenant:
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our heart is not turned backe, neither have our steps declined from thy way, though thou hast broken us in the place of Dragons;
our heart is not turned back, neither have our steps declined from thy Way, though thou hast broken us in the place of Dragons;
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and covered us with the shadow of death, &c. And againe, though they fall;and covered us with the shadow of death, etc. And again, though they fallen;
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yet they learne to stand fast by their falls, are gainers by their losses, and become stronger by tneir weaknesses:
yet they Learn to stand fast by their falls, Are gainers by their losses, and become Stronger by tneir Weaknesses:
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as tall Cedars the more they are shaken by the winds, the more deeply they take rooting:
as tall Cedars the more they Are shaken by the winds, the more deeply they take rooting:
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So Christians, the more stormes and blasts they have, the more they are fastly rooted:
So Christians, the more storms and blasts they have, the more they Are fastly rooted:
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that which we thinke to be the overthrow of Gods children, doth but roote them deeper.
that which we think to be the overthrow of God's children, does but root them Deeper.
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As Peter after his fall took deeper rooting, and David, &c. so after all outward stormes and declinings, here is the fruit of all;
As Peter After his fallen took Deeper rooting, and David, etc. so After all outward storms and declinings, Here is the fruit of all;
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they take deeper rooting, whilst their sinnes are purged away by their fierie afflictions.
they take Deeper rooting, while their Sins Are purged away by their fiery afflictions.
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But why then are they not more comfortable in their lives, in feeling and seeing of Gods wise ordering of things?
But why then Are they not more comfortable in their lives, in feeling and seeing of God's wise ordering of things?
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First, because though God worke strongly and surely in them, yet he doth it for the most part slowly (as the Wiseman speakes) all his workes being beautifull in time:
First, Because though God work strongly and surely in them, yet he does it for the most part slowly (as the Wiseman speaks) all his works being beautiful in time:
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therefore they apprehend not their comforts as they ought, and so goe mourning the longer; the time of knitting divine experiences together not being yet come. Therefore they apprehend not their comforts as they ought, and so go mourning the longer; the time of knitting divine experiences together not being yet come.
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Secondly, because the anguish of the crosse (if it bee quicke and sharpe) many times takes away the apprehensions of Gods excellent ends in the same:
Secondly, Because the anguish of the cross (if it be quick and sharp) many times Takes away the apprehensions of God's excellent ends in the same:
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as the children of Israell could not hearken unto Moses for anguish and vexation of spirit:
as the children of Israel could not harken unto Moses for anguish and vexation of Spirit:
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No affliction (saith the Apostle) for the present is joyous, though afterwards it brings forth the quiet fruit of Righteousnesse. No affliction (Says the Apostle) for the present is joyous, though afterwards it brings forth the quiet fruit of Righteousness.
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Then againe Satans malice, who casts in floods of temptations, is great:
Then again Satan malice, who Cast in floods of temptations, is great:
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so that the soule cannot enjoy that sweet tranquillity and peace it otherwise might, casting in doubts and numbers of what-ifs into the soule:
so that the soul cannot enjoy that sweet tranquillity and peace it otherwise might, casting in doubts and numbers of what-ifs into the soul:
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so that for a time, he causes a strong diversion in them, whence after that, there followeth peace againe,
so that for a time, he Causes a strong diversion in them, whence After that, there follows peace again,
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when those temptations are seene and overcome. It is long also of our selves, who are not armed for crosses and afflictions,
when those temptations Are seen and overcome. It is long also of our selves, who Are not armed for Crosses and afflictions,
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untill we are suddenly surpized by them;
until we Are suddenly surprised by them;
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and then leaving our watchfullnesse, and forgetting our consolation, wee are strucke downe for the present by them,
and then leaving our watchfullnesse, and forgetting our consolation, we Are struck down for the present by them,
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and cannot support our selves against them.
and cannot support our selves against them.
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And lastly, it comes also from Gods wise ordering and disposing Providence, who will not do all at once:
And lastly, it comes also from God's wise ordering and disposing Providence, who will not do all At once:
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our comforts must come by degrees, now a little and then a little:
our comforts must come by Degrees, now a little and then a little:
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our experience, and so our comforts come together, after we have honoured God in dependence upon his will and pleasure;
our experience, and so our comforts come together, After we have honoured God in dependence upon his will and pleasure;
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and yet this hinders nor, but a Christian growes still though hee be for the present insensible of it:
and yet this hinders nor, but a Christian grows still though he be for the present insensible of it:
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as a man is alive and growes whilst he sleepes, though he be not sensible of it.
as a man is alive and grows while he sleeps, though he be not sensible of it.
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Other objections have beene formerly touched. Hee shall cast forth his rootes as Lebanon.
Other objections have been formerly touched. He shall cast forth his roots as Lebanon.
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We see then that the state of Gods children is a firme and a stable condition, whence we may observe the difference betwixt Gods people and others.
We see then that the state of God's children is a firm and a stable condition, whence we may observe the difference betwixt God's people and Others.
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Gods people are rooted and spread their roote. But the other have rottennesse in their roote, being cursed without any foundation.
God's people Are rooted and spread their root. But the other have rottenness in their root, being cursed without any Foundation.
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For take a man who is not a good Christian, where is his foundation? onely in the things of this world.
For take a man who is not a good Christian, where is his Foundation? only in the things of this world.
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Now all heere is vanity, and we our selves by trusting vanity become vaine; Every man in his best estate is altogether vanity;
Now all Here is vanity, and we our selves by trusting vanity become vain; Every man in his best estate is altogether vanity;
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vanity in himselfe, and trusts in vanity.
vanity in himself, and trusts in vanity.
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What stablenesse can there be in vanity? Can a man stare non stante? stand in a thing that stands not in it selfe? Will a picture continue that is drawne upon the Ice? will it not faile and melt away when the Ice upon which it is drawne thawes? So all these who have not the dew of Gods grace, they are as a picture upon the water, have no foundation,
What stableness can there be in vanity? Can a man stare non Standing? stand in a thing that Stands not in it self? Will a picture continue that is drawn upon the Ice? will it not fail and melt away when the Ice upon which it is drawn thaws? So all these who have not the due of God's grace, they Are as a picture upon the water, have no Foundation,
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and stand upon that which cannot stand it selfe.
and stand upon that which cannot stand it self.
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Therefore the Scripture compareth them to the worst of grasse, which hath no good roote, grasse upon the house top, which hath no blessing of those that come by,
Therefore the Scripture compareth them to the worst of grass, which hath no good root, grass upon the house top, which hath no blessing of those that come by,
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but there stands perking up above others. So it is with men that have no grace, they can perke up above others:
but there Stands perking up above Others. So it is with men that have no grace, they can perk up above Others:
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but as they have no stable roote, nor the blessing of Gods people, stability, with the Spirit of God inwardly,
but as they have no stable root, nor the blessing of God's people, stability, with the Spirit of God inwardly,
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and the prayers of Gods people to water and blesse them: so they perish and wither quickly.
and the Prayers of God's people to water and bless them: so they perish and wither quickly.
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Nay whole nations (if wicked) have no foundation.
Nay Whole Nations (if wicked) have no Foundation.
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What is become of the great Monarchies of the world? The Assyrian, Persian, Grecian and Romane Monarchies? and for Cities themselves, they have died like men, and had their periods.
What is become of the great Monarchies of the world? The assyrian, Persian, Grecian and Roman Monarchies? and for Cities themselves, they have died like men, and had their periods.
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Onely a Christian hath a kingdome, a stable condition which cannot be shaken: he takes his roote strongly, and growes stronger and stronger till he growes to heaven,
Only a Christian hath a Kingdom, a stable condition which cannot be shaken: he Takes his root strongly, and grows Stronger and Stronger till he grows to heaven,
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nay indeed while he lives hee is rooted in Heaven before his time, for though we be in Earth we are rooted in Heaven.
nay indeed while he lives he is rooted in Heaven before his time, for though we be in Earth we Are rooted in Heaven.
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Christ our roote is in Heaven, and his Faith which is wrought from Heaven, carrieth us to Christ in Heaven,
christ our root is in Heaven, and his Faith which is wrought from Heaven, Carrieth us to christ in Heaven,
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and love that grace of union following the union of Faith, carrieth us to Christ also:
and love that grace of Union following the Union of Faith, Carrieth us to christ also:
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even before our time, we are there in Faith, Love and Ioy. Therefore a poore Christian is firme and stable even in this life, having union with Christ,
even before our time, we Are there in Faith, Love and Joy Therefore a poor Christian is firm and stable even in this life, having Union with christ,
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though he creepe upon the earth and seeme a despised person, yet his roote is in Heaven, where he hath union with Christ;
though he creep upon the earth and seem a despised person, yet his root is in Heaven, where he hath Union with christ;
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His life is hid with God in Christ: who when hee shall appeare, he shall appeare with him likewise in glory. His life is hid with God in christ: who when he shall appear, he shall appear with him likewise in glory.
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Therefore, if Christ be firme, the estate of a Christian must needs be firme:
Therefore, if christ be firm, the estate of a Christian must needs be firm:
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For he is a Cedar, another man is as grasse or corne upon the house top, All flesh is grasse, saith the Prophet:
For he is a Cedar, Another man is as grass or corn upon the house top, All Flesh is grass, Says the Prophet:
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Object. I but they have wit and memory, and parts, &c. yet they are but as the flower of the grasse, perhaps better then ordinary grasse,Object. I but they have wit and memory, and parts, etc. yet they Are but as the flower of the grass, perhaps better then ordinary grass,
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but the grasse withereth, and the flower fadeth:
but the grass withereth, and the flower fades:
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what continueth then? O the word of the Lord, and comfort and grace by that word, endures for ever, and makes us endure for ever.
what Continueth then? Oh the word of the Lord, and Comfort and grace by that word, endures for ever, and makes us endure for ever.
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This is excellently set downe by the Prophet David, we see there the righteous man is compared to a tree planted by the water side, his leafe failes not.
This is excellently Set down by the Prophet David, we see there the righteous man is compared to a tree planted by the water side, his leaf fails not.
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So a Christian is planted in Christ, he is still on the growing hand, and his leafe shall not wither, Those who are planted in the house of the Lord, shall flourish in the Courts of our God, They shall still bring fruit in their old age, they shall be fat and flourishing, they shall grow like a Cedar in Lebanon.
So a Christian is planted in christ, he is still on the growing hand, and his leaf shall not wither, Those who Are planted in the house of the Lord, shall flourish in the Courts of our God, They shall still bring fruit in their old age, they shall be fat and flourishing, they shall grow like a Cedar in Lebanon.
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This cleere difference, should stirre us up to be comforted in our condition, which is firme and stable. This clear difference, should stir us up to be comforted in our condition, which is firm and stable.
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Why doe we value christall above glasse? Because it is brighter, and of more continuance.
Why do we valve crystal above glass? Because it is Brighter, and of more Continuance.
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Why doe we value continuing things, inheritances above annuities? Because they continue. If by the strength of our discourse we value things answerable to their lasting;
Why do we valve Continuing things, inheritances above annuities? Because they continue. If by the strength of our discourse we valve things answerable to their lasting;
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why should we not value the best things? our estate in grace, this is a lasting condition,
why should we not valve the best things? our estate in grace, this is a lasting condition,
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for a Christian is like a Cedar, that is rooted, and takes deeper and deeper roote,
for a Christian is like a Cedar, that is rooted, and Takes Deeper and Deeper root,
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and never leaves growing till he grow to Heaven: Hee shall cast forth his Rootes as Lebanon.
and never leaves growing till he grow to Heaven: He shall cast forth his Roots as Lebanon.
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Againe, let all them make Use of it, that find not the worke of grace upon their hearts:
Again, let all them make Use of it, that find not the work of grace upon their hearts:
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O! let them consider what a fading condition they are in, they thinke they can doe great matters, perhaps they have a destructive power, they labour to doe mischiefe, to crush whom they will in this world.
OH! let them Consider what a fading condition they Are in, they think they can do great matters, perhaps they have a destructive power, they labour to do mischief, to crush whom they will in this world.
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But what is all this, we see what the Psalmist saith of a Doeg a cursed man, who had a destroying power.
But what is all this, we see what the Psalmist Says of a Doeg a cursed man, who had a destroying power.
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Why boastest thou thy selfe in mischiefe O mighty man? the goodnesse of God endureth continually. Why boastest thou thy self in mischief Oh mighty man? the Goodness of God Endureth continually.
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Why boastest thou thy selfe that thou canst doe mischiefe and overturne Gods people? &c. Know this that the good-will of God continues.
Why boastest thou thy self that thou Canst do mischief and overturn God's people? etc. Know this that the goodwill of God continues.
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Boast not thy selfe, thy tongue devisest mischiefe, as a sharpe razor, God shall destroy thee forever.
Boast not thy self, thy tongue devisest mischief, as a sharp razor, God shall destroy thee forever.
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He shall cast hee away and pull thee out of thy dwelling, and roote thee out of the land of the living.
He shall cast he away and pull thee out of thy Dwelling, and root thee out of the land of the living.
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Those men that rejoyce in a destructive power, in their ability to do mischiefe, and exercising of that ability all they can, they shall be pluckt out of their place,
Those men that rejoice in a destructive power, in their ability to do mischief, and exercising of that ability all they can, they shall be plucked out of their place,
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and rooted out of the land of the living.
and rooted out of the land of the living.
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And as it is in Iob, they shall be hurled away as a man hurles a stone out of a sling,
And as it is in Job, they shall be hurled away as a man hurls a stone out of a sling,
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Then what shall the righteous say? they shall see and feare, and say:
Then what shall the righteous say? they shall see and Fear, and say:
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Loe this is the man that made not God his strength, but trusted in the aboundance of his riches, and strengthened himselfe in wickednesse. Loe this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in wickedness.
np1 d vbz dt n1 cst vvd xx np1 po31 n1, p-acp vvn p-acp dt n1 pp-f po31 n2, cc vvn px31 p-acp n1.
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He thought to roote himselfe so fast that he should never be remooved, but at the last it shall come to passe, that all that see him shall say:
He Thought to root himself so fast that he should never be removed, but At the last it shall come to pass, that all that see him shall say:
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loe, see, what is become of him? this is the man, that trusted in his riches,
lo, see, what is become of him? this is the man, that trusted in his riches,
uh, vvb, r-crq vbz vvn pp-f pno31? d vbz dt n1, cst vvd p-acp po31 n2,
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and made not God his strength, what is become of him? saith David of himself, I am like a greene Olive tree in the house of God:
and made not God his strength, what is become of him? Says David of himself, I am like a green Olive tree in the house of God:
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I trust in the mercy of God for ever and ever. I trust in the mercy of God for ever and ever.
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Let them trust if they will in Riches, Power, Strength, and Favour with Saul and great men,
Let them trust if they will in Riches, Power, Strength, and Favour with Saul and great men,
vvb pno32 vvi cs pns32 vmb p-acp n2, n1, n1, cc n1 p-acp np1 cc j n2,
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yet notwithstanding be Doeg what he will, I shall be a green Olive planted in the house of God, &c.
yet notwithstanding be Doeg what he will, I shall be a green Olive planted in the house of God, etc.
av p-acp vbb np1 r-crq pns31 vmb, pns11 vmb vbi dt j-jn n1 vvn p-acp dt n1 pp-f np1, av
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So here is a double use the Scripture makes of these things. 1. The godly man rejoyceth in his condition,
So Here is a double use the Scripture makes of these things. 1. The godly man Rejoiceth in his condition,
av av vbz dt j-jn n1 dt n1 vvz pp-f d n2. crd dt j n1 vvz p-acp po31 n1,
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and 2. Other men feare and grow wise not to trust to their fading condition.
and 2. Other men Fear and grow wise not to trust to their fading condition.
cc crd av-jn n2 vvb cc vvi n1 xx pc-acp vvi p-acp po32 j-vvg n1.
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They are (as the Prophet speakes) as a bay tree that flourishes for a time, and then after come to nothing, their place is no where found.
They Are (as the Prophet speaks) as a bay tree that flourishes for a time, and then After come to nothing, their place is no where found.
pns32 vbr (c-acp dt n1 vvz) p-acp dt j n1 cst vvz p-acp dt n1, cc av c-acp vvn p-acp pix, po32 n1 vbz dx c-crq vvn.
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They keepe a great deale of doe in the world for a time, but afterwards, where is such a one? their place is no where found, no where comfortably, they have a place in Hell,
They keep a great deal of doe in the world for a time, but afterwards, where is such a one? their place is no where found, no where comfortably, they have a place in Hell,
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but comfortably a place no where.
but comfortably a place not where.
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This is the estate of all those who have not a good roote, for saith Christ, Every plant that my heavenly Father hath not planted shall be rooted up.
This is the estate of all those who have not a good root, for Says christ, Every plant that my heavenly Father hath not planted shall be rooted up.
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It is true of every condition and of every man, if God have not planted him in that excellent state,
It is true of every condition and of every man, if God have not planted him in that excellent state,
pn31 vbz j pp-f d n1 cc pp-f d n1, cs np1 vhb xx vvn pno31 p-acp d j n1,
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or doe not in time, he shall be rooted up:
or do not in time, he shall be rooted up:
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for the time will come that the earth will hold him no longer, he rootes himselfe now in the earth, which then shall cast him out.
for the time will come that the earth will hold him no longer, he roots himself now in the earth, which then shall cast him out.
c-acp dt n1 vmb vvi d dt n1 vmb vvi pno31 av-dx av-jc, pns31 n2 px31 av p-acp dt n1, r-crq av vmb vvi pno31 av.
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He cannot stay here long, Heaven will not receive him, then Hell must.
He cannot stay Here long, Heaven will not receive him, then Hell must.
pns31 vmbx vvi av av-j, n1 vmb xx vvi pno31, cs n1 vmb.
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What a miserable thing is this, when wee place and bottome our selves upon things that will not last? when our selves shall out-last our foundation? when a man shall live for ever and that which he builds on is fading, what extreamitie of folly is this? to build on Riches, Favour, Greatnesse, Power, Inheritance, which either must be taken from him,
What a miserable thing is this, when we place and bottom our selves upon things that will not last? when our selves shall outlast our Foundation? when a man shall live for ever and that which he builds on is fading, what extremity of folly is this? to built on Riches, Favour, Greatness, Power, Inheritance, which either must be taken from him,
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or he from them, he knoweth not how soone.
or he from them, he Knoweth not how soon.
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What makes a man miserable, but the disappointing of his hopes, and crossing of his affections? now when a man pitcheth his soule to much upon his worldly things, from which there must be a parting, this is as if it were the rending of the skinne from the flesh,
What makes a man miserable, but the disappointing of his hope's, and crossing of his affections? now when a man pitcheth his soul to much upon his worldly things, from which there must be a parting, this is as if it were the rending of the skin from the Flesh,
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and the flesh from the bones, when a mans soule is rent from that he pitcheth his happinesse on, this maketh a man miserable:
and the Flesh from the bones, when a men soul is rend from that he pitcheth his happiness on, this makes a man miserable:
cc dt n1 p-acp dt n2, c-crq dt ng1 n1 vbz vvn p-acp cst pns31 vvz po31 n1 a-acp, d vvz dt n1 j:
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for misery is in disappointing the hopes and crossing the affections.
for misery is in disappointing the hope's and crossing the affections.
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Now onely a Christian plants his heart and affections on that which is everlasting, of equall continuance with his soule:
Now only a Christian plants his heart and affections on that which is everlasting, of equal Continuance with his soul:
av av-j dt njp n2 po31 n1 cc n2 p-acp d r-crq vbz j, pp-f j-jn n1 p-acp po31 n1:
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as he shall live for ever, so hee is rooted for ever in that which must make him everlastingly happy.
as he shall live for ever, so he is rooted for ever in that which must make him everlastingly happy.
c-acp pns31 vmb vvi p-acp av, av pns31 vbz vvn p-acp av p-acp d r-crq vmb vvi pno31 av-j j.
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These things wee heare, and they are undeniable true, but how few make use of them to desist from going on in a plodding swelling desire of an earthly condition to over-top other men? such labour to grow in taulenesse and height,
These things we hear, and they Are undeniable true, but how few make use of them to desist from going on in a plodding swelling desire of an earthly condition to overtop other men? such labour to grow in taulenesse and height,
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but strive not to be rooted.
but strive not to be rooted.
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Now that which growes perking up in height, over-topping other things, yet without roote, what will become of it? It will be turned up by the Rootes.
Now that which grows perking up in height, overtopping other things, yet without root, what will become of it? It will be turned up by the Roots.
av cst r-crq vvz j-vvg a-acp p-acp n1, j j-jn n2, av p-acp n1, q-crq vmb vvi pp-f pn31? pn31 vmb vbi vvn a-acp p-acp dt n2.
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Now, How shall we grow to be rooted? For to attaine heereunto, it is not onely necessary to apply the promises and challeng God with them,
Now, How shall we grow to be rooted? For to attain hereunto, it is not only necessary to apply the promises and challenge God with them,
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but to consider also what wayes he will make then good. First, labour to know God and his free Grace in Jesus Christ:
but to Consider also what ways he will make then good. First, labour to know God and his free Grace in jesus christ:
cc-acp pc-acp vvi av q-crq n2 pns31 vmb vvi av j. ord, vvb pc-acp vvi np1 cc po31 j n1 p-acp np1 np1:
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Grow in Grace, and in the knowledge of our Lord Iesus Christ; Grow in Grace, and in the knowledge of our Lord Iesus christ;
vvb p-acp n1, cc p-acp dt n1 pp-f po12 n1 np1 np1;
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they goe both together, the more we grow in the knowledge of our Lord Jesus Christ,
they go both together, the more we grow in the knowledge of our Lord jesus christ,
pns32 vvb d av, dt av-dc pns12 vvb p-acp dt n1 pp-f po12 n1 np1 np1,
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and of the Grace of God in him, the more grace and rootednesse wee shall have.
and of the Grace of God in him, the more grace and rootedness we shall have.
cc pp-f dt n1 pp-f np1 p-acp pno31, dt av-dc n1 cc n1 pns12 vmb vhi.
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For that which the soule doth cleerely apprehend, it fastens upon in that measure it apprehendeth it.
For that which the soul does clearly apprehend, it fastens upon in that measure it apprehendeth it.
p-acp d r-crq dt n1 vdz av-j vvi, pn31 vvz p-acp p-acp d n1 pn31 vvz pn31.
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Cleerenesse in the understanding breeds earnestnesse in the affections, and fastnesse too.
Clearness in the understanding breeds earnestness in the affections, and fastness too.
n1 p-acp dt n1 vvz n1 p-acp dt n2, cc n1 av.
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So the more wee grow in knowledg, the more we roote our selves in that we know.
So the more we grow in knowledge, the more we root our selves in that we know.
np1 dt av-dc pns12 vvb p-acp n1, dt av-dc pns12 vvi po12 n2 p-acp cst pns12 vvb.
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And therefore the Apostle prayes for the Ephesians, that they might have the Spirit of Revelation, &c. That they might know the height, breadth, depth and length of Gods love, that passeth knowledge, Ephes. 3.14. For this cause I bow my knees unto the Father of our Lord Iesus Christ, of whom the whole family of Heaven and Earth is named:
And Therefore the Apostle prays for the Ephesians, that they might have the Spirit of Revelation, etc. That they might know the height, breadth, depth and length of God's love, that passes knowledge, Ephesians 3.14. For this cause I bow my knees unto the Father of our Lord Iesus christ, of whom the Whole family of Heaven and Earth is nam:
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that he would grant you according to the riches of his Glory, to bee strengthened by his Spirit in the inner-man, that Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, in the sense of Gods love to us,that he would grant you according to the riches of his Glory, to be strengthened by his Spirit in the Innerman, that christ may dwell in your hearts by faith, that you being rooted and grounded in love, in the sense of God's love to us,
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and so of our love to him againe (for we are not rooted in love to God, till we be rooted in the sense of Gods love to us) that you may bee able to comprehend with all Saints, the height and breadth, &c. And withall, labour to know the gratious Promises of Christ, for we are knit to him by vertue of his word and Promises:
and so of our love to him again (for we Are not rooted in love to God, till we be rooted in the sense of God's love to us) that you may be able to comprehend with all Saints, the height and breadth, etc. And withal, labour to know the gracious Promises of christ, for we Are knit to him by virtue of his word and Promises:
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which like himselfe are, Yea and Amen. JEHOVAH yesterday, to day & the same for ever.
which like himself Are, Yea and Amen. JEHOVAH yesterday, to day & the same for ever.
r-crq av-j px31 vbr, uh cc uh-n. np1 av-an, p-acp n1 cc dt d p-acp av.
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So al his Promises made in him, they are Yea and Amen, in themselves firme, and firme to us in him. So all his Promises made in him, they Are Yea and Amen, in themselves firm, and firm to us in him.
av d po31 vvz vvn p-acp pno31, pns32 vbr uh cc uh-n, p-acp px32 j, cc j p-acp pno12 p-acp pno31.
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They are Yea and Amen: that is, they are made and performed in Christ, in whom they are sure to be performed,
They Are Yea and Amen: that is, they Are made and performed in christ, in whom they Are sure to be performed,
pns32 vbr uh cc uh-n: cst vbz, pns32 vbr vvn cc vvn p-acp np1, p-acp ro-crq pns32 vbr j pc-acp vbi vvn,
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and thereupon they are firme too. God made them, who is JEHOVAH, and they are made in Christ that is JEHOVAH.
and thereupon they Are firm too. God made them, who is JEHOVAH, and they Are made in christ that is JEHOVAH.
cc av pns32 vbr j av. np1 vvd pno32, r-crq vbz np1, cc pns32 vbr vvn p-acp np1 cst vbz np1.
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So God the Father JEHOVAH, he promiseth, and he makes them good in Christ JEHOVAH, who is unchangeable.
So God the Father JEHOVAH, he promises, and he makes them good in christ JEHOVAH, who is unchangeable.
av np1 dt n1 np1, pns31 vvz, cc pns31 vvz pno32 j p-acp np1 np1, r-crq vbz j-u.
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But this is not enough, wee must labour to have our hearts stablished, that they may rely firmely on that which is firme.
But this is not enough, we must labour to have our hearts established, that they may rely firmly on that which is firm.
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For if a thing be never so firme, except we rely firmely on it, there is no stability or strength from it.
For if a thing be never so firm, except we rely firmly on it, there is no stability or strength from it.
p-acp cs dt n1 vbi av-x av j, c-acp pns12 vvb av-j p-acp pn31, pc-acp vbz dx n1 cc n1 p-acp pn31.
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Now when there is strength in the thing, and strength in the soule, that strength is impregnable and unconquerable strength.
Now when there is strength in the thing, and strength in the soul, that strength is impregnable and unconquerable strength.
av c-crq pc-acp vbz n1 p-acp dt n1, cc n1 p-acp dt n1, cst n1 vbz j cc j-u n1.
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In Christ they are Yea and Amen, in whom he stablisheth us, annoints us, seales us,
In christ they Are Yea and Amen, in whom he stablisheth us, anoints us, Seals us,
p-acp np1 pns32 vbr uh cc uh-n, p-acp ro-crq pns31 vvz pno12, vvz pno12, vvz pno12,
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and gives us the earnest of the Spirit in our hearts.
and gives us the earnest of the Spirit in our hearts.
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How doth God stablish us upon the Promises? The rest which followeth is an explication of this;
How does God establish us upon the Promises? The rest which follows is an explication of this;
q-crq vdz np1 vvi pno12 p-acp dt vvz? dt n1 r-crq vvz vbz dt n1 pp-f d;
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when he gives us the earnest of the Spirit, and seales us to be his, in token he meanes to make good the bargaine, then we are established.
when he gives us the earnest of the Spirit, and Seals us to be his, in token he means to make good the bargain, then we Are established.
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But we are never firmely established, till we get the assurance of salvation.
But we Are never firmly established, till we get the assurance of salvation.
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Then as the Promises are Yea and Amen in themselves, so we are stablished upon them,
Then as the Promises Are Yea and Amen in themselves, so we Are established upon them,
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when we are sealed and have the earnest of the Spirit.
when we Are sealed and have the earnest of the Spirit.
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Let us labour therefore to grow in the knowledge of Gods love in Christ, to know the height, breadth, depth,
Let us labour Therefore to grow in the knowledge of God's love in christ, to know the height, breadth, depth,
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and length of it, and to grow in all the gratious Promises which are made in Christ, who is Amen himselfe,
and length of it, and to grow in all the gracious Promises which Are made in christ, who is Amen himself,
cc n1 pp-f pn31, cc pc-acp vvi p-acp d dt j vvz q-crq vbr vvn p-acp np1, r-crq vbz uh-n px31,
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as his Promises are, and then when we are sealed and annointed by the Spirit, we shall be so stablished that nothing shall moove us.
as his Promises Are, and then when we Are sealed and anointed by the Spirit, we shall be so established that nothing shall move us.
c-acp po31 vvz vbr, cc av c-crq pns12 vbr vvn cc vvn p-acp dt n1, pns12 vmb vbi av vvn cst pix vmb vvi pno12.
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Therefore let us use all meanes for the establishing of growth in us, the Word and Sacraments especially.
Therefore let us use all means for the establishing of growth in us, the Word and Sacraments especially.
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For as Baptisme admits us into the house of God, so by the Sacrament of the Lords Supper, the blessed food of the soule, wee are strengthened.
For as Baptism admits us into the house of God, so by the Sacrament of the lords Supper, the blessed food of the soul, we Are strengthened.
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In the use of these meanes, let us make suite unto God to make good his gratious Promise unto us, that wee shall grow as Lillies, and take roote, as the Cedars in Lebanon.
In the use of these means, let us make suit unto God to make good his gracious Promise unto us, that we shall grow as Lilies, and take root, as the Cedars in Lebanon.
p-acp dt n1 pp-f d n2, vvb pno12 vvi n1 p-acp np1 pc-acp vvi j po31 j n1 p-acp pno12, cst pns12 vmb vvi p-acp n2, cc vvb n1, c-acp dt n2 p-acp np1.
(12) sermon (DIV2)
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Let us know that we ought every day to labour to be more and more rooted:
Let us know that we ought every day to labour to be more and more rooted:
vvb pno12 vvi cst pns12 vmd d n1 pc-acp vvi pc-acp vbi av-dc cc av-dc vvn:
(12) sermon (DIV2)
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do we know what times may befall us? We have need to grow every day, to grow upward,
do we know what times may befall us? We have need to grow every day, to grow upward,
vdb pns12 vvb r-crq n2 vmb vvi pno12? pns12 vhb n1 pc-acp vvi d n1, pc-acp vvi av-j,
(12) sermon (DIV2)
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and in breadth, and in depth.
and in breadth, and in depth.
cc p-acp n1, cc p-acp n1.
(12) sermon (DIV2)
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If wee considered what times we may live to, it should force us to grow every way, especially in humility, that roote and mother or graces, to grow downeward in that, to grow in knowledge and faith untill wee be filled with the fullnesse of God.
If we considered what times we may live to, it should force us to grow every Way, especially in humility, that root and mother or graces, to grow downward in that, to grow in knowledge and faith until we be filled with the fullness of God.
cs pns12 vvd r-crq n2 pns12 vmb vvi p-acp, pn31 vmd vvi pno12 pc-acp vvi d n1, av-j p-acp n1, cst n1 cc n1 cc n2, pc-acp vvi av-j p-acp d, pc-acp vvi p-acp n1 cc n1 c-acp pns12 vbb vvn p-acp dt n1 pp-f np1.
(12) sermon (DIV2)
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A poore Christian ofttimes makes this Objection, O, I doe not grow, therefore I feare my state, I am oft shaken,
A poor Christian ofttimes makes this Objection, Oh, I do not grow, Therefore I Fear my state, I am oft shaken,
dt j njp av vvz d n1, uh, pns11 vdb xx vvi, av pns11 vvb po11 n1, pns11 vbm av vvn,
(12) sermon (DIV2)
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therefore this Promise is not fulfilled to me.
Therefore this Promise is not fulfilled to me.
av d n1 vbz xx vvn p-acp pno11.
(12) sermon (DIV2)
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To this I answer, Christians may be deceived, for they doe grow ofttimes in firmenesse, strength and stability,
To this I answer, Christians may be deceived, for they do grow ofttimes in firmness, strength and stability,
p-acp d pns11 vvb, np1 vmb vbi vvn, c-acp pns32 vdb vvi av p-acp n1, n1 cc n1,
(12) sermon (DIV2)
461
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though they doe not spread out; they may grow in refinednesse, that that which comes from them may bee more pure,
though they do not spread out; they may grow in refinedness, that that which comes from them may be more pure,
cs pns32 vdb xx vvi av; pns32 vmb vvi p-acp n1, cst d r-crq vvz p-acp pno32 vmb vbi av-dc j,
(12) sermon (DIV2)
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and lesse mixed with naturall corruption, Pride, Selfe-love and the like.
and less mixed with natural corruption, Pride, Self-love and the like.
cc av-dc vvn p-acp j n1, n1, n1 cc dt j.
(12) sermon (DIV2)
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This is a temptation that old men are subject too especially in whom the heate of nature decayes, who thinke withall that grace decayes.
This is a temptation that old men Are Subject too especially in whom the heat of nature decays, who think withal that grace decays.
d vbz dt n1 cst j n2 vbr j-jn av av-j p-acp r-crq dt n1 pp-f n1 vvz, r-crq vvb av d n1 vvz.
(12) sermon (DIV2)
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But it is not so, for ofttimes when grace is carried with the heate of nature, it makes a greater shew being helpt by nature.
But it is not so, for ofttimes when grace is carried with the heat of nature, it makes a greater show being helped by nature.
p-acp pn31 vbz xx av, c-acp av c-crq n1 vbz vvn p-acp dt n1 pp-f n1, pn31 vvz dt jc n1 vbg vvn p-acp n1.
(12) sermon (DIV2)
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The demonstration, but not the truth of grace is thus helpt.
The demonstration, but not the truth of grace is thus helped.
dt n1, cc-acp xx dt n1 pp-f n1 vbz av vvn.
(12) sermon (DIV2)
461
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Therfore this clause of the Promise is made good in old Christians, they are every day more and more rooted, firme, stable and judicious,
Therefore this clause of the Promise is made good in old Christians, they Are every day more and more rooted, firm, stable and judicious,
av d n1 pp-f dt n1 vbz vvn j p-acp j np1, pns32 vbr d n1 av-dc cc av-dc vvn, j, j cc j,
(12) sermon (DIV2)
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and more able in those graces which belong to their place and condition.
and more able in those graces which belong to their place and condition.
cc av-dc j p-acp d n2 r-crq vvb p-acp po32 n1 cc n1.
(12) sermon (DIV2)
461
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Therefore, they should not be discouraged, though they be not carried with the streame and tide of nature, help'd with that vigour that sometime was in them.
Therefore, they should not be discouraged, though they be not carried with the stream and tide of nature, helped with that vigour that sometime was in them.
av, pns32 vmd xx vbi vvn, cs pns32 vbb xx vvn p-acp dt n1 cc n1 pp-f n1, vvn p-acp d n1 cst av vbds p-acp pno32.
(12) sermon (DIV2)
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They grow in judiciousnesse, mortifiednesse, in heavenly-mindednesse, and in ability to give good counsell to others.
They grow in judiciousness, mortifiedness, in Heavenly-mindedness, and in ability to give good counsel to Others.
pns32 vvb p-acp n1, n1, p-acp j, cc p-acp n1 pc-acp vvi j n1 p-acp n2-jn.
(12) sermon (DIV2)
461
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This is well, for we grow not in grace one way, but divers, waies; not onely when wee grow in outward demonstration, and in many fruits and actions;
This is well, for we grow not in grace one Way, but diverse, ways; not only when we grow in outward demonstration, and in many fruits and actions;
d vbz av, c-acp pns12 vvb xx p-acp n1 crd n1, cc-acp j, n2; xx av-j c-crq pns12 vvb p-acp j n1, cc p-acp d n2 cc n2;
(12) sermon (DIV2)
461
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but when wee grow in refinednesse and judiciousnesse (as was said) then wee are said to grow likewise.
but when we grow in refinedness and judiciousness (as was said) then we Are said to grow likewise.
cc-acp c-crq pns12 vvb p-acp n1 cc n1 (c-acp vbds vvn) av pns12 vbr vvn pc-acp vvi av.
(12) sermon (DIV2)
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Yet notwithstanding, it should be the indeavour of all to grow what they can in grace,
Yet notwithstanding, it should be the endeavour of all to grow what they can in grace,
av a-acp, pn31 vmd vbi dt n1 pp-f d pc-acp vvi r-crq pns32 vmb p-acp n1,
(12) sermon (DIV2)
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when, if they grow not so fast as others, let them know that there are severall ages in Christ.
when, if they grow not so fast as Others, let them know that there Are several ages in christ.
c-crq, cs pns32 vvb xx av av-j c-acp n2-jn, vvb pno32 vvi cst a-acp vbr j n2 p-acp np1.
(12) sermon (DIV2)
462
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A young Christian cannot be so planted and so deepely rooted as another that is of a greater standing.
A young Christian cannot be so planted and so deeply rooted as Another that is of a greater standing.
dt j njp vmbx vbi av vvn cc av av-jn vvn p-acp j-jn cst vbz pp-f dt jc n-vvg.
(12) sermon (DIV2)
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This should not discourage any, seeing there are babes in Christ, as well as strong men.
This should not discourage any, seeing there Are babes in christ, as well as strong men.
d vmd xx vvi d, vvg pc-acp vbr n2 p-acp np1, c-acp av c-acp j n2.
(12) sermon (DIV2)
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Therefore where there is truth of heart, with indeavour to grow better and better, and to use all meanes, let no man be discouraged.
Therefore where there is truth of heart, with endeavour to grow better and better, and to use all means, let no man be discouraged.
av c-crq pc-acp vbz n1 pp-f n1, p-acp n1 pc-acp vvi av-jc cc av-jc, cc pc-acp vvi d n2, vvb dx n1 vbb vvn.
(12) sermon (DIV2)
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Remember alway this for a truth, that we may grow, and we ought to grow,
remember always this for a truth, that we may grow, and we ought to grow,
np1 av d p-acp dt n1, cst pns12 vmb vvi, cc pns12 vmd pc-acp vvi,
(12) sermon (DIV2)
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and the children of God ordinarily have growne more and more, both in fruitfullnesse and stedfastnesse every way,
and the children of God ordinarily have grown more and more, both in fruitfullness and steadfastness every Way,
cc dt n2 pp-f np1 av-jn vhb vvn av-dc cc av-dc, av-d p-acp n1 cc n1 d n1,
(12) sermon (DIV2)
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but not with a like growth in measure, or time.
but not with a like growth in measure, or time.
cc-acp xx p-acp dt j n1 p-acp n1, cc n1.
(12) sermon (DIV2)
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Therefore labour to make use of these Promises, and not to favour our selves in an ungrowing estate,
Therefore labour to make use of these Promises, and not to favour our selves in an ungrowing estate,
av vvb pc-acp vvi n1 pp-f d vvz, cc xx pc-acp vvi po12 n2 p-acp dt j n1,
(12) sermon (DIV2)
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for grace is of a growing nature. If it grow not in fruitfullnesse, yet it growes in the Roote;
for grace is of a growing nature. If it grow not in fruitfullness, yet it grows in the Root;
p-acp n1 vbz pp-f dt j-vvg n1. cs pn31 vvb xx p-acp n1, av pn31 vvz p-acp dt n1;
(12) sermon (DIV2)
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as a plant sometimes growes in fruitfullnesse, sometimes in the Roote.
as a plant sometime grows in fruitfullness, sometime in the Root.
c-acp dt n1 av vvz p-acp n1, av p-acp dt n1.
(12) sermon (DIV2)
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There is more vertue in Winter-time in the Roote, then in the fruit which is gone.
There is more virtue in Wintertime in the Root, then in the fruit which is gone.
pc-acp vbz dc n1 p-acp n1 p-acp dt n1, av p-acp dt n1 r-crq vbz vvn.
(12) sermon (DIV2)
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So a Christian groweth one way if not another: though not in outward demonstration, yet in Humiliation.
So a Christian grows one Way if not Another: though not in outward demonstration, yet in Humiliation.
np1 dt njp vvz crd n1 cs xx j-jn: cs xx p-acp j n1, av p-acp n1.
(12) sermon (DIV2)
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God sometimes sees it necessary, that our branches should not spread for a while;
God sometime sees it necessary, that our branches should not spread for a while;
np1 av vvz pn31 j, cst po12 n2 vmd xx vvi p-acp dt n1;
(12) sermon (DIV2)
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but that we should grow in Humility, by some faults and sinnes we fall and slip into, that wee may see our own weaknesse, and looke up.
but that we should grow in Humility, by Some Faults and Sins we fallen and slip into, that we may see our own weakness, and look up.
cc-acp cst pns12 vmd vvi p-acp n1, p-acp d n2 cc n2 pns12 vvb cc vvi p-acp, cst pns12 vmb vvi po12 d n1, cc vvb a-acp.
(12) sermon (DIV2)
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Let us labour therefore who have so long enjoyed such store of blessed meanes, under the dew of Gods grace and the influence of his Spirit, in the Paradice of God, his House and Church, having so long lived in this Eden, let us labour now to spread,
Let us labour Therefore who have so long enjoyed such store of blessed means, under the due of God's grace and the influence of his Spirit, in the Paradise of God, his House and Church, having so long lived in this Eden, let us labour now to spread,
vvb pno12 vvi av r-crq vhb av av-j vvn d n1 pp-f j-vvn n2, p-acp dt n1 pp-f npg1 n1 cc dt n1 pp-f po31 n1, p-acp dt n1 pp-f np1, po31 n1 cc n1, vhg av av-j vvn p-acp d np1, vvb pno12 vvi av pc-acp vvi,
(12) sermon (DIV2)
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and grow in fruitfullnesse, that so we may be filled with the fullnesse of God. It is the chiefe thing of all to be rooted and grow in grace.
and grow in fruitfullness, that so we may be filled with the fullness of God. It is the chief thing of all to be rooted and grow in grace.
cc vvi p-acp n1, cst av pns12 vmb vbi vvn p-acp dt n1 pp-f np1. pn31 vbz dt j-jn n1 pp-f d pc-acp vbi vvn cc vvi p-acp n1.
(12) sermon (DIV2)
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You see, God when he would single out a blessing, he tells them not, that they shall grow rich, that they shall spread out and grow rich in the world.
You see, God when he would single out a blessing, he tells them not, that they shall grow rich, that they shall spread out and grow rich in the world.
pn22 vvb, np1 c-crq pns31 vmd vvb av dt n1, pns31 vvz pno32 xx, cst pns32 vmb vvi j, cst pns32 vmb vvi av cc vvb j p-acp dt n1.
(12) sermon (DIV2)
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No, but you whom I love freely, take this as a fruit of it, You shall grow as the Lillie, you shall grow fruitfull as the Olive, &c. This is the comfort of a Christian,
No, but you whom I love freely, take this as a fruit of it, You shall grow as the Lily, you shall grow fruitful as the Olive, etc. This is the Comfort of a Christian,
uh-dx, cc-acp pn22 ro-crq pns11 vvb av-j, vvb d p-acp dt n1 pp-f pn31, pn22 vmb vvi p-acp dt n1, pn22 vmb vvi j p-acp dt n1, av d vbz dt n1 pp-f dt njp,
(12) sermon (DIV2)
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though he growes downeward oft in the world, and things of this naturall life, yet hee growes upward in another condition,
though he grows downward oft in the world, and things of this natural life, yet he grows upward in Another condition,
cs pns31 vvz av-j av p-acp dt n1, cc n2 pp-f d j n1, av pns31 vvz av-j p-acp j-jn n1,
(12) sermon (DIV2)
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as Lillies and Cedars, they grow downewards one way, but they grow upwards another.
as Lilies and Cedars, they grow downwards one Way, but they grow upward Another.
c-acp n2 cc n2, pns32 vvb av-j crd n1, cc-acp pns32 vvb av-j j-jn.
(12) sermon (DIV2)
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Perhaps they may decay in their state and favour, and in their practise and cunning in this life:
Perhaps they may decay in their state and favour, and in their practice and cunning in this life:
av pns32 vmb vvi p-acp po32 n1 cc n1, cc p-acp po32 n1 cc j-jn p-acp d n1:
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but a Christian, if he be in the use of right meanes, and put in suite the gratious Promises, he is sure still to grow in Grace, in Faith and Love, and in the inner man.
but a Christian, if he be in the use of right means, and put in suit the gracious Promises, he is sure still to grow in Grace, in Faith and Love, and in the inner man.
cc-acp dt njp, cs pns31 vbb p-acp dt n1 pp-f j-jn n2, cc vvd p-acp n1 dt j vvz, pns31 vbz j av pc-acp vvi p-acp n1, p-acp n1 cc vvb, cc p-acp dt j n1.
(12) sermon (DIV2)
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Is not this a comfort, that a Christian hath a comfortable meditation of the time to come in all his crosses? That it is for better and better still:
Is not this a Comfort, that a Christian hath a comfortable meditation of the time to come in all his Crosses? That it is for better and better still:
vbz xx d dt n1, cst dt njp vhz dt j n1 pp-f dt n1 pc-acp vvi p-acp d po31 n2? cst pn31 vbz p-acp j cc jc av:
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that as in time he is neerer Heaven, so he shall be fitter and fitter, and neerer and neerer still with a disposition suitable to the place.
that as in time he is nearer Heaven, so he shall be fitter and fitter, and nearer and nearer still with a disposition suitable to the place.
cst c-acp p-acp n1 pns31 vbz jc n1, av pns31 vmb vbi jc cc jc, cc av-jc cc av-jc av p-acp dt n1 j p-acp dt n1.
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That the time to come is the best time, and that he shall grow every way, in height, in bredth, in depth and length, and apprehension of Gods love:
That the time to come is the best time, and that he shall grow every Way, in height, in breadth, in depth and length, and apprehension of God's love:
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(12) sermon (DIV2)
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and that the more hee growes in knowledge of these things, the more hee shall grow in all dimensions, being as sure of things to come, as of things past:
and that the more he grows in knowledge of these things, the more he shall grow in all dimensions, being as sure of things to come, as of things past:
cc cst dt av-dc pns31 vvz p-acp n1 pp-f d n2, dt av-dc pns31 vmb vvi p-acp d n2, vbg p-acp j pp-f n2 pc-acp vvi, c-acp pp-f n2 j:
(12) sermon (DIV2)
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and that neither things present nor to come, shall ever separate him from the love of God in Christ.
and that neither things present nor to come, shall ever separate him from the love of God in christ.
cc cst dx n2 vvi ccx pc-acp vvi, vmb av vvi pno31 p-acp dt n1 pp-f np1 p-acp np1.
(12) sermon (DIV2)
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What a comfortable state is a Christian in, who is alwaies on the mending hand, that is such a childe of hope,
What a comfortable state is a Christian in, who is always on the mending hand, that is such a child of hope,
q-crq dt j n1 vbz dt njp p-acp, r-crq vbz av p-acp dt j-vvg n1, cst vbz d dt n1 pp-f n1,
(12) sermon (DIV2)
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when the hope of the wicked shall perish? Let us labour therefore, that we may be in such a case and state of soule,
when the hope of the wicked shall perish? Let us labour Therefore, that we may be in such a case and state of soul,
c-crq dt n1 pp-f dt j vmb vvi? vvb pno12 vvi av, cst pns12 vmb vbi p-acp d dt n1 cc n1 pp-f n1,
(12) sermon (DIV2)
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as that thoughts of the time to come may bee comfortable:
as that thoughts of the time to come may be comfortable:
c-acp d n2 pp-f dt n1 pc-acp vvi vmb vbi j:
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that when wee thinke we must be trasplanted hence out of the Paradice and Eden of Gods Church, into a heavenly Paradice, that all our changes shall be for the better.
that when we think we must be trasplanted hence out of the Paradise and Eden of God's Church, into a heavenly Paradise, that all our changes shall be for the better.
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(12) sermon (DIV2)
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What a fearefull thing is it to be in the state of nature? What foundation hath a man in that estate, who hath no roote heere,
What a fearful thing is it to be in the state of nature? What Foundation hath a man in that estate, who hath no root Here,
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(12) sermon (DIV2)
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and that roote he hath will faile him ere long? How fearefull is it for such a man to thinke of a change,
and that root he hath will fail him ere long? How fearful is it for such a man to think of a change,
cc d n1 pns31 vhz vmb vvi pno31 c-acp av-j? q-crq j vbz pn31 p-acp d dt n1 pc-acp vvi pp-f dt n1,
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464
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when it is not a change for the better?
when it is not a change for the better?
c-crq pn31 vbz xx dt n1 p-acp dt j?
(12) sermon (DIV2)
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2934
Here is wisedome, if we will be wise to purpose, let us be wise this way, labour in the first place, to prize Gods favours,
Here is Wisdom, if we will be wise to purpose, let us be wise this Way, labour in the First place, to prize God's favours,
av vbz n1, cs pns12 vmb vbi j p-acp n1, vvb pno12 vbi j d n1, vvb p-acp dt ord n1, pc-acp vvi npg1 n2,
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and to know how to come by them in the use of all meanes. Look to God for the performance of these gratious promises:
and to know how to come by them in the use of all means. Look to God for the performance of these gracious promises:
cc pc-acp vvi c-crq pc-acp vvi p-acp pno32 p-acp dt n1 pp-f d n2. n1 p-acp np1 p-acp dt n1 pp-f d j n2:
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for they are not of what we shall doe in our selves; but what God will do in the Covenant of grace.
for they Are not of what we shall do in our selves; but what God will do in the Covenant of grace.
c-acp pns32 vbr xx pp-f r-crq pns12 vmb vdi p-acp po12 n2; cc-acp q-crq n1 vmb vdi p-acp dt n1 pp-f n1.
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And if a Christian should not be rooted and grow stronger and stronger, wee should not faile, but God and Christ should faile, who is our roote and beares us up.
And if a Christian should not be rooted and grow Stronger and Stronger, we should not fail, but God and christ should fail, who is our root and bears us up.
cc cs dt njp vmd xx vbi vvn cc vvb jc cc jc, pns12 vmd xx vvi, p-acp np1 cc np1 vmd vvi, r-crq vbz po12 n1 cc vvz pno12 a-acp.
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Therefore God hath taken upon him the performance of all these things; what remaineth from us, but a carefull using of all meanes;
Therefore God hath taken upon him the performance of all these things; what remains from us, but a careful using of all means;
av np1 vhz vvn p-acp pno31 dt n1 pp-f d d n2; r-crq vvz p-acp pno12, cc-acp dt j vvg pp-f d n2;
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and in the use of all, a going out of our selves to God, That hee would be as the Dew to us, and cause us by the dew of his Spirit to grow more and more rooted in grace as long as we live in this world;
and in the use of all, a going out of our selves to God, That he would be as the Due to us, and cause us by the due of his Spirit to grow more and more rooted in grace as long as we live in this world;
cc p-acp dt n1 pp-f d, dt vvg av pp-f po12 n2 p-acp np1, cst pns31 vmd vbi p-acp dt n1 p-acp pno12, cc vvb pno12 p-acp dt n1 pp-f po31 n1 pc-acp vvi dc cc av-dc vvn p-acp n1 c-acp av-j c-acp pns12 vvb p-acp d n1;
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and then our rooting and stability lies upon God, not upon us: he failes if we faile;
and then our rooting and stability lies upon God, not upon us: he fails if we fail;
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who hath undertaken, That wee shall grow as the Lillie, and cast foorth our Roots as Lebanon.
who hath undertaken, That we shall grow as the Lily, and cast forth our Roots as Lebanon.
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The end of the seventh Sermon.
The end of the seventh Sermon.
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THE EIGHTH SERMON. HOS. 14.6, 7. His branches shall spread, his beauty shall be as the Olive tree and his smell as Lebanon.
THE EIGHTH SERMON. HOS. 14.6, 7. His branches shall spread, his beauty shall be as the Olive tree and his smell as Lebanon.
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They that dwell under his shadow shall returne;
They that dwell under his shadow shall return;
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they shall revive as the Corne, and grow as the Vine, the sent thereof shall be as the Ʋine of Lebanon.
they shall revive as the Corn, and grow as the Vine, the sent thereof shall be as the Ʋine of Lebanon.
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WE have heard at large heretofore what petitions God put into the heart and mouth of his Church:
WE have herd At large heretofore what petitions God put into the heart and Mouth of his Church:
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as also what gratious answer God gives his owne Petitions: hee cannot denie the prayers made by his owne Spirit.
as also what gracious answer God gives his own Petitions: he cannot deny the Prayers made by his own Spirit.
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And as he is goodnesse it selfe, so hee shewes it in this, that he goes beyond all that we can desire, thinke or speake:
And as he is Goodness it self, so he shows it in this, that he Goes beyond all that we can desire, think or speak:
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his answer is more transcendent, as the Apostle speakes:
his answer is more transcendent, as the Apostle speaks:
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hee does exceeding abundantly above all that wee aske or thinke, &c. For whereas they in particular and in briefe say, Doe good to us, and receive us gratiously: he does exceeding abundantly above all that we ask or think, etc. For whereas they in particular and in brief say, Do good to us, and receive us graciously:
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He tells them, He will bee as the Dew unto them:
He tells them, He will be as the Due unto them:
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and from thence, being Dew to them, is then spreading and growing as a Lillie, and casting of their roots as Lebanon: and their Branches shall spread, &c. and all this to incourage us to come to so powerfull and large-hearted a God;
and from thence, being Due to them, is then spreading and growing as a Lillie, and casting of their roots as Lebanon: and their Branches shall spread, etc. and all this to encourage us to come to so powerful and largehearted a God;
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who, as he is able to doe more then we desire of him: so he will also doe it.
who, as he is able to do more then we desire of him: so he will also do it.
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Hee will be as the Dew unto us. He will be as the Due unto us.
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This is the generall of all, for all other fruitfullnesse comes from this: 1. God will bee as the Dew, and then 2. They shall grow as the Lillie,
This is the general of all, for all other fruitfullness comes from this: 1. God will be as the Due, and then 2. They shall grow as the Lily,
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and cast their Roots as the Cedars in Lebanon, they shall not onely grow upward but downeward,and cast their Roots as the Cedars in Lebanon, they shall not only grow upward but downward,
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for the Lillie quickly spreads it selfe forth: but they shall be like the trees of Lebanon for stedfastnesse;
for the Lillie quickly spreads it self forth: but they shall be like the trees of Lebanon for steadfastness;
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and then spread in breadth, grow in all dimensions.
and then spread in breadth, grow in all dimensions.
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Which is fulfilled of the Church in generall, and of every particular Christian, when once hee is in Christ, using sanctified meanes:
Which is fulfilled of the Church in general, and of every particular Christian, when once he is in christ, using sanctified means:
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they grow then in the roote, and upright, and in every dimension: His Branches shall spread, and then His beauty shall be as the Olive Tree.
they grow then in the root, and upright, and in every dimension: His Branches shall spread, and then His beauty shall be as the Olive Tree.
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Which though fruitfull and excellent, yet because it hath no sweet smell, it is added: His smell shall be as Lebanon.
Which though fruitful and excellent, yet Because it hath no sweet smell, it is added: His smell shall be as Lebanon.
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These excellencies promised to the Church of God, are not all in one tree, but yet they are in some sort in every Christian, what agrees not all to one plant, agrees to the plants of Righteousnesse; they grow upwards and downewards, spread and are savoury and fruitfull:
These excellencies promised to the Church of God, Are not all in one tree, but yet they Are in Some sort in every Christian, what agrees not all to one plant, agrees to the plants of Righteousness; they grow upward and downwards, spread and Are savoury and fruitful:
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all agrees to a tree of righteousnesse. Wee say of man he is a little world, a compendium of this great world,
all agrees to a tree of righteousness. we say of man he is a little world, a compendium of this great world,
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as indeed there is a comprising of all the excellencies of the world in man;
as indeed there is a comprising of all the excellencies of the world in man;
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for he hath a being with those creatures who have onely that, and therewith he hath growing sense and reason, whereby he hath communion with God and those understanding Spirits the Angels:
for he hath a being with those creatures who have only that, and therewith he hath growing sense and reason, whereby he hath communion with God and those understanding Spirits the Angels:
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so that he is as it were a summe of all the excellencies of the creatures, a little world indeed.
so that he is as it were a sum of all the excellencies of the creatures, a little world indeed.
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The great world hath nothing, but the little world hath the same in some proportion.
The great world hath nothing, but the little world hath the same in Some proportion.
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So it is in Grace, a Christian hath all excellencies in him that are in the world:
So it is in Grace, a Christian hath all excellencies in him that Are in the world:
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there is not an excellency in any thing but it is in an higher kinde in a Christian.
there is not an excellency in any thing but it is in an higher kind in a Christian.
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He hath the beauty of the Lillie, and he growes up in spreading, smell and fruitfulnesse;
He hath the beauty of the Lily, and he grows up in spreading, smell and fruitfulness;
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his wisdome exceeds that of all the creatures:
his Wisdom exceeds that of all the creatures:
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there is not an excellencie in nature, but wee have some proportionable excellencie in grace which is above it.
there is not an excellency in nature, but we have Some proportionable excellency in grace which is above it.
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God useth these outward things to helpe us, that we should doe both body and soule good by the creatures.
God uses these outward things to help us, that we should do both body and soul good by the creatures.
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Whatsoever doth our bodies good, either by necessity or delight, they helpe our soules:
Whatsoever does our bodies good, either by necessity or delight, they help our Souls:
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as plants and trees, not onely refresh the outward man, and the senses, but also they teach our soules,
as plants and trees, not only refresh the outward man, and the Senses, but also they teach our Souls,
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as heere the Holy Ghost teacheth them by outward things. First it is faid His Branches shall spread.
as Here the Holy Ghost Teaches them by outward things. First it is faid His Branches shall spread.
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When God enriches the soule with saving grace, one shall grow every way and flourish aboundantly, extending forth their goodnesse one every side largely to the knowledge and open view of others,
When God Enriches the soul with Saving grace, one shall grow every Way and flourish abundantly, extending forth their Goodness one every side largely to the knowledge and open view of Others,
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and then further, His Beauty shall be as the Olive tree.
and then further, His Beauty shall be as the Olive tree.
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What is the beauty of the Olive tree? to be usefull, fruitfull, and to bring forth good fruit.
What is the beauty of the Olive tree? to be useful, fruitful, and to bring forth good fruit.
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Indeed the glory of a tree is to be loaden with fruit, and usefull fruit, which is the best property of fruit to be usefull and delightfull.
Indeed the glory of a tree is to be loaded with fruit, and useful fruit, which is the best property of fruit to be useful and delightful.
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So the glory of a Christian, who is a plant of righteousnesse, of Gods own planting, is to abound in fruits of Righteousnesse.
So the glory of a Christian, who is a plant of righteousness, of God's own planting, is to abound in fruits of Righteousness.
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Indeed the Olive is a very fruitfull tree, and the oyle which comes and distils from it hath many excellent properties agreeing to graces.
Indeed the Olive is a very fruitful tree, and the oil which comes and distils from it hath many excellent properties agreeing to graces.
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Amongst the rest, it is a Royall kinde of liquor, that will bee above the rest:
among the rest, it is a Royal kind of liquour, that will be above the rest:
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so Grace it commands all other things, it gives a sanctified use of the creature and subdues all corruption.
so Grace it commands all other things, it gives a sanctified use of the creature and subdues all corruption.
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And then it is unmixed, it will mingle with nothing;
And then it is unmixed, it will mingle with nothing;
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light and darkenesse will not mingle, no more will grace and corruption, for the one is hostile to the other as Salomon speakes, The Iust is abhomination to the wicked.
Light and darkness will not mingle, no more will grace and corruption, for the one is hostile to the other as Solomon speaks, The Just is abomination to the wicked.
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Further, It is sweet, strengthning and feeding the life: Further, It is sweet, strengthening and feeding the life:
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as in Zacharie, there is mention made of two Olives before the Lord, which feede the two candlesticks.
as in Zacharias, there is mention made of two Olive before the Lord, which feed the two candlesticks.
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And Olives of Grace, have alwayes fatnesse distilling from Christ to feed his lamp with oyle, Gods Church hath alwayes oyle:
And Olive of Grace, have always fatness distilling from christ to feed his lamp with oil, God's Church hath always oil:
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and those that are Olives, they keepe the Church by their particular calling. 1. He shall be fruitfull as the Olive, and
and those that Are Olive, they keep the Church by their particular calling. 1. He shall be fruitful as the Olive, and
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2. Aboundant in fruit as the Olive. 3. Constant in fruit, like the Olive For it beares fruit much, and never failes, no not in winter: and hath a perpetuall greennesse.
2. Abundant in fruit as the Olive. 3. Constant in fruit, like the Olive For it bears fruit much, and never fails, no not in winter: and hath a perpetual greenness.
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Indeed the child of God hath a perpetuall verdor:
Indeed the child of God hath a perpetual verdor:
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as it is Psal. 1, his leafe never failes: Because that which is the cause of flourishing never failes him. Which causes are two, 1. Moysture. 2. Heate.
as it is Psalm 1, his leaf never fails: Because that which is the cause of flourishing never fails him. Which Causes Are two, 1. Moisture. 2. Heat.
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For we know Moysture and Heate, these two are the causes of all kindly growth.
For we know Moisture and Heat, these two Are the Causes of all kindly growth.
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If a tree have more moysture then heate, then it is waterish, if it have more heate then moysture,
If a tree have more moisture then heat, then it is waterish, if it have more heat then moisture,
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then there is no bignesse in the fruit.
then there is no bigness in the fruit.
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So true it is, that moisture and heate are the causes of fruitfullnesse, in a good proportion.
So true it is, that moisture and heat Are the Causes of fruitfullness, in a good proportion.
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So Gods children having the Sonne of Righteousnesse alwayes shining upon them, and being alwayes under the Dew of grace (the promise being, to be as the Dew to Israel ) having all Dew to fall upon them for moysture: and having the Sonne of Righteousnesse to shine upon them to make them fruitfull, their leafe never failes, they never give over bringing forth fruit:
So God's children having the Son of Righteousness always shining upon them, and being always under the Due of grace (the promise being, to be as the Due to Israel) having all Due to fallen upon them for moisture: and having the Son of Righteousness to shine upon them to make them fruitful, their leaf never fails, they never give over bringing forth fruit:
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because they have in them causes perpetuating fruitfulnesse, though not alike.
Because they have in them Causes perpetuating fruitfulness, though not alike.
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Because Christ by his Spirit is a voluntary, and not a naturall cause of their fruitfulnesse.
Because christ by his Spirit is a voluntary, and not a natural cause of their fruitfulness.
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That is, he is such a cause as workes sometimes more and sometimes lesse, to shew that grace springs not from our selves,
That is, he is such a cause as works sometime more and sometime less, to show that grace springs not from our selves,
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and to acquaint us with our own weakenes and insufficiency. Heaven is the perfection of all both Graces and Comforts.
and to acquaint us with our own weakness and insufficiency. Heaven is the perfection of all both Graces and Comforts.
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Wherfore Peter calls the state of Heaven, an inheritance, immortall and undefiled, that fades not away: Wherefore Peter calls the state of Heaven, an inheritance, immortal and undefiled, that fades not away:
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Why is that an estate of grace and comfort more then this of this world? Because it is a never fading estate, there they are alway in one tenure,
Why is that an estate of grace and Comfort more then this of this world? Because it is a never fading estate, there they Are always in one tenure,
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and because Christ shewes himselfe alway there, there is aboundance of water to moysten them, and heate to cherish them.
and Because christ shows himself always there, there is abundance of water to moisten them, and heat to cherish them.
cc c-acp np1 vvz px31 av a-acp, pc-acp vbz n1 pp-f n1 pc-acp vvi pno32, cc n1 pc-acp vvi pno32.
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There is no intermingling or stopping in growth as is here;
There is no intermingling or stopping in growth as is Here;
pc-acp vbz dx vvg cc vvg p-acp n1 c-acp vbz av;
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therefore it is an inheritance that fadeth not away, having the supply of a perpetuall cause of flourishing.
Therefore it is an inheritance that fades not away, having the supply of a perpetual cause of flourishing.
av pn31 vbz dt n1 cst vvz xx av, vhg dt n1 pp-f dt j n1 pp-f vvg.
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This in some degree is true of the Church on earth, it is the inheritance of God that fades not,
This in Some degree is true of the Church on earth, it is the inheritance of God that fades not,
d p-acp d n1 vbz j pp-f dt n1 p-acp n1, pn31 vbz dt n1 pp-f np1 cst vvz xx,
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and Christians therein are Olives that bring foorth fruit constantly, having a perpetuall freshnesse and greennesse.
and Christians therein Are Olive that bring forth fruit constantly, having a perpetual freshness and greenness.
cc np1 av vbr n2 cst vvb av n1 av-j, vhg dt j n1 cc n1.
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So the Righteous man is compared to the Cedars of Lebanon which bring forth much fruit in their age: So the Righteous man is compared to the Cedars of Lebanon which bring forth much fruit in their age:
av dt j n1 vbz vvn p-acp dt n2 pp-f np1 r-crq vvb av d n1 p-acp po32 n1:
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he shall be fruitfull as the Olive, from all which this point formerly touched followeth.
he shall be fruitful as the Olive, from all which this point formerly touched follows.
pns31 vmb vbi j c-acp dt n1, p-acp d r-crq d n1 av-j vvn vvz.
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That it is the Excellencie and Glory of a Christian to be fruitfull in his place. That it is the Excellency and Glory of a Christian to be fruitful in his place.
cst pn31 vbz dt n1 cc n1 pp-f dt njp pc-acp vbi j p-acp po31 n1.
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Both to be fruitfull in his place as a Christian, and in his particular calling. To be fruitfull as a Magistrate, as a Minister, as a governour of a family,
Both to be fruitful in his place as a Christian, and in his particular calling. To be fruitful as a Magistrate, as a Minister, as a governor of a family,
av-d pc-acp vbi j p-acp po31 n1 p-acp dt njp, cc p-acp po31 j n-vvg. pc-acp vbi j c-acp dt n1, c-acp dt n1, c-acp dt n1 pp-f dt n1,
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as a neighbour, as a friend, to be fruitfull in all.
as a neighbour, as a friend, to be fruitful in all.
c-acp dt n1, c-acp dt n1, pc-acp vbi j p-acp d.
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Because in Religion every neere relation is as it were a joyning together of the body of Christ one to another, by which some good is derived from one to another.
Because in Religion every near Relation is as it were a joining together of the body of christ one to Another, by which Some good is derived from one to Another.
p-acp p-acp n1 d j n1 vbz c-acp pn31 vbdr dt vvg av pp-f dt n1 pp-f np1 crd p-acp n-jn, p-acp r-crq d j vbz vvn p-acp pi p-acp n-jn.
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God uses these relations as conduits to convey graces.
God uses these relations as conduits to convey graces.
np1 vvz d n2 c-acp n2 pc-acp vvi n2.
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A good Christian, the meanest of them is a good neighbour, and doth a great deale of good, being fruitfull as a neighbour, fruitfull as a friend, much more as a husband,
A good Christian, the Meanest of them is a good neighbour, and does a great deal of good, being fruitful as a neighbour, fruitful as a friend, much more as a husband,
dt j njp, dt js pp-f pno32 vbz dt j n1, cc vdz dt j n1 pp-f j, vbg j p-acp dt n1, j c-acp dt n1, av-d av-dc p-acp dt n1,
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as a Magistrate, as a Minister.
as a Magistrate, as a Minister.
c-acp dt n1, c-acp dt n1.
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These relations are a knitting to Christ, by which fatnesse and sap is derived from the head for the good of the whole bodie.
These relations Are a knitting to christ, by which fatness and sap is derived from the head for the good of the Whole body.
np1 n2 vbr dt n-vvg p-acp np1, p-acp r-crq n1 cc n1 vbz vvn p-acp dt n1 p-acp dt j pp-f dt j-jn n1.
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Therefore a Christian in all relations is fruitfull.
Therefore a Christian in all relations is fruitful.
av dt njp p-acp d n2 vbz j.
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When he comes to be a Christian, he considers like good Mordecai what good he may doe:
When he comes to be a Christian, he considers like good Mordecai what good he may do:
c-crq pns31 vvz pc-acp vbi dt njp, pns31 vvz av-j j np1 r-crq j pns31 vmb vdi:
(13) sermon (DIV2)
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as he told Hester, what if thou be called to the kingdome for this purpose? So a Christian will reason with himself, what if I be called to be a Magistrate or a Minister for this purpose? what if I be called to be a friend for such or su•h a purpose:
as he told Esther, what if thou be called to the Kingdom for this purpose? So a Christian will reason with himself, what if I be called to be a Magistrate or a Minister for this purpose? what if I be called to be a friend for such or su•h a purpose:
c-acp pns31 vvd np1, r-crq cs pns21 vbb vvn p-acp dt n1 p-acp d n1? av dt njp vmb vvi p-acp px31, r-crq cs pns11 vbb vvn pc-acp vbi dt n1 cc dt n1 p-acp d n1? q-crq cs pns11 vbb vvn pc-acp vbi dt n1 p-acp d cc vvi dt n1:
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to doe this or this good? indeed such are gratious Quaeres made to a mans soule, to enquire for what purpose hath God raised me? to doe this or that.
to do this or this good? indeed such Are gracious Quaeres made to a men soul, to inquire for what purpose hath God raised me? to do this or that.
pc-acp vdi d cc d j? av d vbr j n2 vvn p-acp dt ng1 n1, pc-acp vvi p-acp r-crq n1 vhz np1 vvn pno11? pc-acp vdi d cc d.
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3024
To be idle, or barren, or noysome. O no, to be a plant of Gods planting:
To be idle, or barren, or noisome. O no, to be a plant of God's planting:
p-acp vbb j, cc j, cc j. sy uh-dx, pc-acp vbi dt n1 pp-f npg1 n-vvg:
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my glory shall bee my fruitfullnesse in my place.
my glory shall be my fruitfullness in my place.
po11 n1 vmb vbi po11 n1 p-acp po11 n1.
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3026
Therefore let us every one consider with our selves, wherfore God hath set us in the Church in our particular standings.
Therefore let us every one Consider with our selves, Wherefore God hath Set us in the Church in our particular standings.
av vvb pno12 d crd vvb p-acp po12 n2, c-crq np1 vhz vvn pno12 p-acp dt n1 p-acp po12 j n2-vvg.
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Wherein let us remember this, that howsoever God may endure barrennesse out of the Church in want of meanes;
Wherein let us Remember this, that howsoever God may endure Barrenness out of the Church in want of means;
q-crq vvb pno12 vvi d, cst c-acp np1 vmb vvi n1 av pp-f dt n1 p-acp n1 pp-f n2;
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yet hee will never indure it under meanes. It is better for a bramble to bee in the Wildernesse then in an Orchard;
yet he will never endure it under means. It is better for a bramble to be in the Wilderness then in an Orchard;
av pns31 vmb av-x vvi pn31 p-acp n2. pn31 vbz jc p-acp dt n1 pc-acp vbi p-acp dt n1 av p-acp dt n1;
(13) sermon (DIV2)
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3029
for a weed to bee abroad, then in a garden where it is sure to be weeded out,
for a weed to be abroad, then in a garden where it is sure to be weeded out,
p-acp dt n1 pc-acp vbi av, av p-acp dt n1 c-crq pn31 vbz j pc-acp vbi vvn av,
(13) sermon (DIV2)
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3030
as the other to bee cut downe. If a man will be unprofitable, let him bee unprofitable out of the Church:
as the other to be Cut down. If a man will be unprofitable, let him be unprofitable out of the Church:
c-acp dt j-jn pc-acp vbi vvn a-acp. cs dt n1 vmb vbi j, vvb pno31 vbi j av pp-f dt n1:
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but to bee so where hee hath the dew of grace falling on him, in the meanes of salvation, where are all Gods sweet favours;
but to be so where he hath the due of grace falling on him, in the means of salvation, where Are all God's sweet favours;
cc-acp pc-acp vbi av c-crq pns31 vhz dt n1 pp-f n1 vvg p-acp pno31, p-acp dt n2 pp-f n1, q-crq vbr d n2 j n2;
(13) sermon (DIV2)
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to bee a bramble in the Orchard, to bee a weed in the Garden, to be noysome in a place where wee should bee fruitfull, will God the great Husbandman indure this? He will not long put it up;
to be a bramble in the Orchard, to be a weed in the Garden, to be noisome in a place where we should be fruitful, will God the great Husbandman endure this? He will not long put it up;
pc-acp vbi dt n1 p-acp dt n1, pc-acp vbi dt n1 p-acp dt n1, pc-acp vbi j p-acp dt n1 c-crq pns12 vmd vbi j, vmb np1 dt j n1 vvi d? pns31 vmb xx av-j vvi pn31 a-acp;
(13) sermon (DIV2)
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but that hee exerciseth his children with such noysome trees to trie them, as hee hath some service for these thornes to doe, to scratch them:
but that he Exerciseth his children with such noisome trees to try them, as he hath Some service for these thorns to do, to scratch them:
cc-acp cst pns31 vvz po31 n2 p-acp d j n2 pc-acp vvi pno32, c-acp pns31 vhz d n1 p-acp d n2 pc-acp vdi, pc-acp vvi pno32:
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3034
so were it not for such like services for a time, hee would weed them out and burne them,
so were it not for such like services for a time, he would weed them out and burn them,
av vbdr pn31 xx p-acp d j n2 p-acp dt n1, pns31 vmd vvi pno32 av cc vvi pno32,
(13) sermon (DIV2)
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for whatsoever is not for fruit is for the fire:
for whatsoever is not for fruit is for the fire:
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Yea, every tree that bringeth not forth good fruit, shall bee hewen downe and cast into the fire. Yea, every tree that brings not forth good fruit, shall be hewn down and cast into the fire.
uh, d n1 cst vvz xx av j n1, vmb vbi vvn a-acp cc vvn p-acp dt n1.
(13) sermon (DIV2)
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And the more to stirre us up hereunto, let us know that wheresoever the dew of grace falls,
And the more to stir us up hereunto, let us know that wheresoever the due of grace falls,
cc dt dc pc-acp vvi pno12 a-acp av, vvb pno12 vvb cst c-crq dt j-jn pp-f n1 vvz,
(13) sermon (DIV2)
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and where there is the meanes of salvation, that at that very time, there is an axe,
and where there is the means of salvation, that At that very time, there is an axe,
cc c-crq pc-acp vbz dt n2 pp-f n1, cst p-acp d j n1, pc-acp vbz dt n1,
(13) sermon (DIV2)
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an instrument of vengeance laid to the roote of the tree, which is not struck downe presently,
an Instrument of vengeance laid to the root of the tree, which is not struck down presently,
dt n1 pp-f n1 vvn p-acp dt n1 pp-f dt n1, r-crq vbz xx vvn a-acp av-j,
(13) sermon (DIV2)
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but it is laid to the roote, that is vengeance is threatned to the tree, to that plant which hath the meanes,
but it is laid to the root, that is vengeance is threatened to the tree, to that plant which hath the means,
cc-acp pn31 vbz vvn p-acp dt n1, cst vbz n1 vbz vvn p-acp dt n1, p-acp d n1 r-crq vhz dt n2,
(13) sermon (DIV2)
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and brings not forth good fruit in time and season. What is the end thereof? to be hewen downe and cast into the fire.
and brings not forth good fruit in time and season. What is the end thereof? to be hewn down and cast into the fire.
cc vvz xx av j n1 p-acp n1 cc n1. q-crq vbz dt n1 av? pc-acp vbi vvn a-acp cc vvn p-acp dt n1.
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As wee see the Church of the Iewes, when Christ came, the Messias, the great Prophet of the Church, never was there more meanes of salvation:
As we see the Church of the Iewes, when christ Come, the Messias, the great Prophet of the Church, never was there more means of salvation:
c-acp pns12 vvb dt n1 pp-f dt np2, c-crq np1 vvd, dt np1, dt j n1 pp-f dt n1, av-x vbds a-acp av-dc n2 pp-f n1:
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yet even then, what saith Iohn Baptist, Now, even now, is the axe laid unto the roote of the tree;
yet even then, what Says John Baptist, Now, even now, is the axe laid unto the root of the tree;
av av av, r-crq vvz np1 np1, av, av av, vbz dt n1 vvn p-acp dt n1 pp-f dt n1;
(13) sermon (DIV2)
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and indeed in a few yeares after, the whole tree, the Church of Iewes was cut downe.
and indeed in a few Years After, the Whole tree, the Church of Iewes was Cut down.
cc av p-acp dt d n2 a-acp, dt j-jn n1, dt n1 pp-f npg1 vbds vvn a-acp.
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And Revel. 6. we see, after the Rider on the white horse, which is the preaching of the Gospell, there comes a red bloodie Horse, and a pale Horse: Warre and Famine. After the white Horse, his triumphant Chariot, the preaching of the Gospell if this take not place, that it winne and gaine not:
And Revel. 6. we see, After the Rider on the white horse, which is the preaching of the Gospel, there comes a read bloody Horse, and a pale Horse: War and Famine. After the white Horse, his triumphant Chariot, the preaching of the Gospel if this take not place, that it win and gain not:
cc vvb. crd pns12 vvi, p-acp dt n1 p-acp dt j-jn n1, r-crq vbz dt vvg pp-f dt n1, a-acp vvz dt j-jn j n1, cc dt j n1: n1 cc n1. p-acp dt j-jn n1, po31 j n1, dt vvg pp-f dt n1 cs d vvb xx n1, cst pn31 vvi cc vvb xx:
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what followes after? the red and the pale Horse, Warre, Famine, and Destruction. It will not be alway with us as it is;
what follows After? the read and the pale Horse, War, Famine, and Destruction. It will not be always with us as it is;
q-crq vvz a-acp? dt j-jn cc dt j n1, n1, n1, cc n1. pn31 vmb xx vbi av p-acp pno12 p-acp pn31 vbz;
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for the Gospell having beene so long preached, we having beene so long planted in Gods Paradice the Church:
for the Gospel having been so long preached, we having been so long planted in God's Paradise the Church:
p-acp dt n1 vhg vbn av av-j vvn, pns12 vhg vbn av av-j vvn p-acp npg1 n1 dt n1:
(13) sermon (DIV2)
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if we beare not fruit, The axe is laid to the roote of the tree:
if we bear not fruit, The axe is laid to the root of the tree:
cs pns12 vvb xx n1, dt n1 vbz vvn p-acp dt n1 pp-f dt n1:
(13) sermon (DIV2)
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God will strike at the roote, and roote up all, therfore let every one in their place bee fruitfull.
God will strike At the root, and root up all, Therefore let every one in their place be fruitful.
np1 vmb vvi p-acp dt n1, cc vvi a-acp d, av vvb d pi p-acp po32 n1 vbb j.
(13) sermon (DIV2)
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Every one that is fruitfull, God hath a speciall care of.
Every one that is fruitful, God hath a special care of.
d pi cst vbz j, np1 vhz dt j n1 pp-f.
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If any tree were fruitfull, the Israelites in their conquests were to spare that, because it was usefull, If any tree were fruitful, the Israelites in their conquests were to spare that, Because it was useful,
cs d n1 vbdr j, dt np1 p-acp po32 n2 vbdr pc-acp vvi d, c-acp pn31 vbds j,
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and they might have use of it.
and they might have use of it.
cc pns32 vmd vhi n1 pp-f pn31.
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So God will alwaies spare fruitfull trees, and have a speciall care of such in common calamities.
So God will always spare fruitful trees, and have a special care of such in Common calamities.
av np1 vmb av vvi j n2, cc vhb dt j n1 pp-f d p-acp j n2.
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Let us therefore be exhorted not only to bring forth fruit, but to bring forth fruit in abundance, to studie to excell in good workes, the word in the Originall is, A Standerdbearer: to stand before others in good workes.
Let us Therefore be exhorted not only to bring forth fruit, but to bring forth fruit in abundance, to study to excel in good works, the word in the Original is, A Standerdbearer: to stand before Others in good works.
vvb pno12 av vbi vvn xx av-j pc-acp vvi av n1, cc-acp pc-acp vvi av n1 p-acp n1, pc-acp vvi pc-acp vvi p-acp j n2, dt n1 p-acp dt j-jn vbz, dt n1: pc-acp vvi p-acp n2-jn p-acp j n2.
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As it is in Titus, labour to be as Standerdbearers, to goe before others in good workes:
As it is in Titus, labour to be as Standerdbearers, to go before Others in good works:
p-acp pn31 vbz p-acp np1, n1 pc-acp vbi c-acp n2, pc-acp vvi p-acp n2-jn p-acp j n2:
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strive to outgoe others in fruitfullnesse; for therein is the excellency.
strive to outgo Others in fruitfullness; for therein is the excellency.
vvb pc-acp vvi n2-jn p-acp n1; c-acp av vbz dt n1.
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For those both in the sight of God and men are in most esteeme, who are most fruitfull in their callings and places.
For those both in the sighed of God and men Are in most esteem, who Are most fruitful in their callings and places.
p-acp d d p-acp dt n1 pp-f np1 cc n2 vbr p-acp ds vvb, r-crq vbr av-ds j p-acp po32 n2 cc n2.
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The more wee excell in fruitfullnesse, the more wee excell in comfort: and the more we excell this way, the more we may excell:
The more we excel in fruitfullness, the more we excel in Comfort: and the more we excel this Way, the more we may excel:
dt av-dc pns12 vvb p-acp n1, dt av-dc pns12 vvb p-acp n1: cc dt av-dc pns12 vvi d n1, dt av-dc pns12 vmb vvi:
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for God will tend and prune good trees, that they may bring forth more and better fruit.
for God will tend and prune good trees, that they may bring forth more and better fruit.
c-acp np1 vmb vvi cc vvi j n2, cst pns32 vmb vvi av av-dc cc jc n1.
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And the more majesty we walke with, the more wee dampe the enemies, seeing them all under our feete;
And the more majesty we walk with, the more we damp the enemies, seeing them all under our feet;
cc dt av-dc n1 pns12 vvb p-acp, dt av-dc pns12 n-jn dt n2, vvg pno32 d p-acp po12 n2;
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a growing Christian never wants abundance of incouragement, for hee sees such grounds of comfort,
a growing Christian never Wants abundance of encouragement, for he sees such grounds of Comfort,
dt j-vvg np1 av-x vvz n1 pp-f n1, c-acp pns31 vvz d n2 pp-f n1,
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as that he walkes impregnable and invincible in all the discouragements of this world, breaking through all, as Salomon saith, it is a comely thing to see a Lyon walke:
as that he walks impregnable and invincible in all the discouragements of this world, breaking through all, as Solomon Says, it is a comely thing to see a lion walk:
c-acp cst pns31 vvz j cc j p-acp d dt n2 pp-f d n1, vvg p-acp d, p-acp np1 vvz, pn31 vbz dt j n1 pc-acp vvi dt n1 vvi:
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so much more it is to see a valiant strong well-growen Christian (who is bold as a Lyon) abound in good workes.
so much more it is to see a valiant strong well-growen Christian (who is bold as a lion) abound in good works.
av av-d av-dc pn31 vbz pc-acp vvi dt j j j njp (r-crq vbz j c-acp dt n1) vvb p-acp j n2.
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It is said, His beauty shall bee as the Olive, and his smell as Lebanon;
It is said, His beauty shall be as the Olive, and his smell as Lebanon;
pn31 vbz vvn, po31 n1 vmb vbi p-acp dt n1, cc po31 n1 p-acp np1;
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the Olive of it selfe hath no sweet smell, therefore it is made up by another resemblance.
the Olive of it self hath no sweet smell, Therefore it is made up by Another resemblance.
dt n1 pp-f pn31 n1 vhz dx j n1, av pn31 vbz vvn a-acp p-acp j-jn n1.
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His smell shall bee as Lebanon.
His smell shall be as Lebanon.
po31 n1 vmb vbi c-acp np1.
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Lebanon stood on the North side of Iudea; and was a place abounding with goodly trees,Lebanon stood on the North side of Iudea; and was a place abounding with goodly trees,
np1 vvd p-acp dt n1 n1 pp-f np1; cc vbds dt n1 vvg p-acp j n2,
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and all sweet plants whatsoever, which cast a wondrous sweet sent and smell a farre off:
and all sweet plants whatsoever, which cast a wondrous sweet sent and smell a Far off:
cc d j n2 r-crq, r-crq vvd dt j j vvn cc vvi dt av-j a-acp:
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3069
as some Countries abound so in sweet fruits and simples, as Oranges, Lemmans and the like, that the fragrancie of the smell is smelt of passengers as they saile along the Coast.
as Some Countries abound so in sweet fruits and simples, as Oranges, Lemans and the like, that the fragrancy of the smell is smelled of passengers as they sail along the Coast.
c-acp d n2 vvb av p-acp j n2 cc n2, c-acp n2-jn, n2 cc dt j, cst dt n1 pp-f dt n1 vbz vvn pp-f n2 c-acp pns32 vvb a-acp dt n1.
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So was this Lebanon a place full of rare fruits and fragrant flowers, which cast asent a farre of.
So was this Lebanon a place full of rare fruits and fragrant flowers, which cast asent a Far of.
np1 vbds d np1 dt n1 j pp-f j n2 cc j n2, r-crq vvd vvi dt av-j pp-f.
(13) sermon (DIV2)
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Now, hence the Holy Ghost fetcheth the comparison; They shall smell as Lebanon:
Now, hence the Holy Ghost Fetches the comparison; They shall smell as Lebanon:
av, av dt j n1 vvz dt n1; pns32 vmb vvi p-acp np1:
(13) sermon (DIV2)
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that is, as those plants in Lebanon which cast a sweet and delightfull smell a farre off:
that is, as those plants in Lebanon which cast a sweet and delightful smell a Far off:
cst vbz, c-acp d n2 p-acp np1 r-crq vvd dt j cc j n1 dt av-j a-acp:
(13) sermon (DIV2)
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whence wee will onely observe this, That a Christian by his fruitfullnesse doth delight others.
whence we will only observe this, That a Christian by his fruitfullness does delight Others.
c-crq pns12 vmb av-j vvi d, cst dt njp p-acp po31 n1 vdz vvi ng2-jn.
(13) sermon (DIV2)
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He is sweet to God and man, as the Olive and the Vine speake of their fruitfullnesse, They delight God and man.
He is sweet to God and man, as the Olive and the Vine speak of their fruitfullness, They delight God and man.
pns31 vbz j p-acp np1 cc n1, c-acp dt n1 cc dt n1 vvb pp-f po32 n1, pns32 vvb np1 cc n1.
(13) sermon (DIV2)
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So a Christian, both alive and dead he is pleasing and delightfull to the spirits of others, to God,
So a Christian, both alive and dead he is pleasing and delightful to the spirits of Others, to God,
av dt njp, av-d j cc j pns31 vbz vvg cc j p-acp dt n2 pp-f n2-jn, p-acp np1,
(13) sermon (DIV2)
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and all that have the Spirit of God.
and all that have the Spirit of God.
cc d cst vhb dt n1 pp-f np1.
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As for God himselfe, wee know that workes of mercy are as it were a sweet odour;
As for God himself, we know that works of mercy Are as it were a sweet odour;
p-acp p-acp np1 px31, pns12 vvb d n2 pp-f n1 vbr p-acp pn31 vbdr dt j n1;
(13) sermon (DIV2)
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he is delighted with good works, as with Sacrifice, smelling a sweet savour from them, and their prayers ascend as sweet incense before him.
he is delighted with good works, as with Sacrifice, smelling a sweet savour from them, and their Prayers ascend as sweet incense before him.
pns31 vbz vvn p-acp j n2, c-acp p-acp n1, vvg dt j n1 p-acp pno32, cc po32 n2 vvb p-acp j n1 p-acp pno31.
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Every good worke is pleasing and delightfull to God, who dwels in an humble heart, and broken spirit: The upright are his delight.
Every good work is pleasing and delightful to God, who dwells in an humble heart, and broken Spirit: The upright Are his delight.
np1 j n1 vbz vvg cc j p-acp np1, r-crq vvz p-acp dt j n1, cc j-vvn n1: dt j vbr po31 n1.
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We see likewise how Christ commends the graces of his Church, which whole booke is full of praises in this kinde one of another.
We see likewise how christ commends the graces of his Church, which Whole book is full of praises in this kind one of Another.
pns12 vvb av c-crq np1 vvz dt n2 pp-f po31 n1, r-crq j-jn n1 vbz j pp-f n2 p-acp d n1 crd pp-f n-jn.
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The Church sets out the praises of Christ, and Christ the praises of the Church.
The Church sets out the praises of christ, and christ the praises of the Church.
dt n1 vvz av dt n2 pp-f np1, cc np1 dt n2 pp-f dt n1.
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The Church is sweet, O let me heare thy voice for it is sweet and lovely;
The Church is sweet, Oh let me hear thy voice for it is sweet and lovely;
dt n1 vbz j, uh vvb pno11 vvi po21 n1 p-acp pn31 vbz j cc j;
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The Churches voice is sweet praying to God or praising him.
The Churches voice is sweet praying to God or praising him.
dt ng1 n1 vbz j vvg p-acp np1 cc vvg pno31.
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So whatsoever comes from the Spirit of God in the hearts of his children is sweet, God laies to heart the voice of his children.
So whatsoever comes from the Spirit of God in the hearts of his children is sweet, God lays to heart the voice of his children.
np1 r-crq vvz p-acp dt n1 pp-f np1 p-acp dt n2 pp-f po31 n2 vbz j, np1 vvz p-acp n1 dt n1 pp-f po31 n2.
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And as it is true of God, so is it of Gods people, they are delighted with the savour of those things that come from other of Gods people.
And as it is true of God, so is it of God's people, they Are delighted with the savour of those things that come from other of God's people.
cc c-acp pn31 vbz j pp-f np1, av vbz pn31 pp-f ng1 n1, pns32 vbr vvn p-acp dt n1 pp-f d n2 cst vvb p-acp n-jn pp-f ng1 n1.
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For they have graces in them, and therewith the Spirit of God which is as fire to set a worke all those graces in them.
For they have graces in them, and therewith the Spirit of God which is as fire to Set a work all those graces in them.
p-acp pns32 vhb n2 p-acp pno32, cc av dt n1 pp-f np1 r-crq vbz p-acp n1 pc-acp vvi dt n1 d d n2 p-acp pno32.
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For it is the narure of fire where it incounters with sweet things, to kindle them and make them smell more fragrant and sweet.
For it is the Nature of fire where it encounters with sweet things, to kindle them and make them smell more fragrant and sweet.
p-acp pn31 vbz dt n1 pp-f n1 c-crq pn31 vvz p-acp j n2, pc-acp vvi pno32 cc vvi pno32 vvi av-dc j cc j.
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So a Spirit of love makes all sweet and pleasing whatsoever in the children of God:
So a Spirit of love makes all sweet and pleasing whatsoever in the children of God:
np1 dt n1 pp-f n1 vvz d j cc vvg r-crq p-acp dt n2 pp-f np1:
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it puts a gracefullnesse upon their words;
it puts a gracefullnesse upon their words;
pn31 vvz dt n1 p-acp po32 n2;
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making their reproofes, admonitions, comforts, and whatsoever comes from them to have a delightfullnesse in them:
making their reproofs, admonitions, comforts, and whatsoever comes from them to have a delightfullnesse in them:
vvg po32 n2, n2, n2, cc r-crq vvz p-acp pno32 pc-acp vhi dt n1 p-acp pno32:
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because all is done in love, and comes from the Spirit of God, which carrieth a sweetnesse in it, to all those endowed with the same Spirit.
Because all is done in love, and comes from the Spirit of God, which Carrieth a sweetness in it, to all those endowed with the same Spirit.
c-acp d vbz vdn p-acp n1, cc vvz p-acp dt n1 pp-f np1, r-crq vvz dt n1 p-acp pn31, p-acp d d vvn p-acp dt d n1.
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Let this be an incouragement to be in love with the state of Gods children, that so our workes and whatsoever comes from us as farre as it is spirituall, may bee acceptable unto God,
Let this be an encouragement to be in love with the state of God's children, that so our works and whatsoever comes from us as Far as it is spiritual, may be acceptable unto God,
vvb d vbi dt n1 pc-acp vbi p-acp n1 p-acp dt n1 pp-f npg1 n2, cst av po12 n2 cc r-crq vvz p-acp pno12 p-acp av-j c-acp pn31 vbz j, vmb vbi j p-acp np1,
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and to the Church while we are living, nay when we are dead.
and to the Church while we Are living, nay when we Are dead.
cc p-acp dt n1 cs pns12 vbr vvg, uh-x q-crq pns12 vbr j.
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The very workes of holy men when they are dead, are as a box of oyntment,
The very works of holy men when they Are dead, Are as a box of ointment,
dt j n2 pp-f j n2 c-crq pns32 vbr j, vbr p-acp dt n1 pp-f n1,
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as the oyntment of the Apothecary, as the wise-man sayes of Iosiah, whose very name was like the oyntment of the Apothecarie.
as the ointment of the Apothecary, as the Wiseman Says of Josiah, whose very name was like the ointment of the Apothecary.
c-acp dt n1 pp-f dt n1, c-acp dt n1 vvz pp-f np1, rg-crq j n1 vbds av-j dt n1 pp-f dt n1.
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So the name of those who have stood out for good, and have beene good in their times, it carries a sweetnesse with it when they are gone.
So the name of those who have stood out for good, and have been good in their times, it carries a sweetness with it when they Are gone.
np1 dt n1 pp-f d r-crq vhb vvn av p-acp j, cc vhb vbn j p-acp po32 n2, pn31 vvz dt n1 p-acp pn31 c-crq pns32 vbr vvn.
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The Church of God riseth out of the ashes of the Martyrs, which hitherto smels sweet and puts life in those who come after:
The Church of God Riseth out of the Ashes of the Martyrs, which hitherto smells sweet and puts life in those who come After:
dt n1 pp-f np1 vvz av pp-f dt n2 pp-f dt n2, r-crq av n2 j cc vvz n1 p-acp d r-crq vvb a-acp:
(13) sermon (DIV2)
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so pretious are they both dead and alive.
so precious Are they both dead and alive.
av j vbr pns32 d j cc j.
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And then, let it be an incouragement to be led by Gods Spirit, and planted in Gods house and to be fruitfull in our places, that so we may delight God and man,
And then, let it be an encouragement to be led by God's Spirit, and planted in God's house and to be fruitful in our places, that so we may delight God and man,
cc av, vvb pn31 vbi dt n1 pc-acp vbi vvn p-acp npg1 n1, cc vvn p-acp npg1 n1 cc pc-acp vbi j p-acp po12 n2, cst av pns12 vmb vvi np1 cc n1,
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and when we are gone leave a good sent behind us.
and when we Are gone leave a good sent behind us.
cc c-crq pns12 vbr vvn vvi dt j vvn p-acp pno12.
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Good men, as it were with their good sent they leave behinde, them perfume the times, which are the better for them dead and alive.
Good men, as it were with their good sent they leave behind, them perfume the times, which Are the better for them dead and alive.
j n2, c-acp pn31 vbdr p-acp po32 j n1 pns32 vvb a-acp, dt n1 dt n2, r-crq vbr dt jc p-acp pno32 j cc j.
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What a sweet savour hath Paul left behind him by his writings to the Church,
What a sweet savour hath Paul left behind him by his writings to the Church,
q-crq dt j n1 vhz np1 vvn p-acp pno31 p-acp po31 n2 p-acp dt n1,
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even to the end of the world? what fragrancie of delightfull smels have the holy ancient Fathers and Martyrs left behinde them? a good man should be like the box of oyntment spoken of in the Gospell, which when it was opened, the whole house was filled with the sweetnesse thereof,
even to the end of the world? what fragrancy of delightful smells have the holy ancient Father's and Martyrs left behind them? a good man should be like the box of ointment spoken of in the Gospel, which when it was opened, the Whole house was filled with the sweetness thereof,
av p-acp dt n1 pp-f dt n1? q-crq n1 pp-f j n2 vhb dt j j n2 cc n2 vvn p-acp pno32? dt j n1 vmd vbi av-j dt n1 pp-f n1 vvn pp-f p-acp dt n1, r-crq c-crq pn31 vbds vvn, dt j-jn n1 vbds vvn p-acp dt n1 av,
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so a good man should labour to bee full of sweetnesse, willingnesse and abilities to doe good, all kindled by a Spirit of love in him, that when he is opened, all should bee pleasing and delightfull that commeth from him.
so a good man should labour to be full of sweetness, willingness and abilities to do good, all kindled by a Spirit of love in him, that when he is opened, all should be pleasing and delightful that comes from him.
av dt j n1 vmd vvi pc-acp vbi j pp-f n1, n1 cc n2 pc-acp vdi j, d vvn p-acp dt n1 pp-f n1 p-acp pno31, cst c-crq pns31 vbz vvn, d vmd vbi vvg cc j cst vvz p-acp pno31.
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Christ never opened his mouth but good came from him, and the Heavens never opened in vaine:
christ never opened his Mouth but good Come from him, and the Heavens never opened in vain:
np1 av-x vvd po31 n1 p-acp j vvd p-acp pno31, cc dt n2 av-x vvd p-acp j:
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therefore in opening of our mouthes, we should labour to fill the places where we are with a good savour.
Therefore in opening of our mouths, we should labour to fill the places where we Are with a good savour.
av p-acp vvg pp-f po12 n2, pns12 vmd vvi pc-acp vvi dt n2 c-crq pns12 vbr p-acp dt j n1.
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O how contrary is this to the condition of many, what comes from them? filthy speeches and oaths,
O how contrary is this to the condition of many, what comes from them? filthy Speeches and Oaths,
sy q-crq j-jn vbz d p-acp dt n1 pp-f d, r-crq vvz p-acp pno32? j n2 cc n2,
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nay that which should be their shame they glory in.
nay that which should be their shame they glory in.
uh-x cst r-crq vmd vbi po32 n1 pns32 vvb p-acp.
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Wee see it is the glory of a tree to be fruitfull, and to cast forth a good savour,
we see it is the glory of a tree to be fruitful, and to cast forth a good savour,
pns12 vvb pn31 vbz dt n1 pp-f dt n1 pc-acp vbi j, cc pc-acp vvi av dt j n1,
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like the trees of Lebanon. What vile spirits then are such men led withall, who delight to offend God and man by their impious speeches? who yet are so bold as to shew their faces, to outdare others that are better then themselves:
like the trees of Lebanon. What vile spirits then Are such men led withal, who delight to offend God and man by their impious Speeches? who yet Are so bold as to show their faces, to outdare Others that Are better then themselves:
av-j dt n2 pp-f np1. q-crq j n2 av vbr d n2 vvd av, r-crq n1 pc-acp vvi np1 cc n1 p-acp po32 j n2? q-crq av vbr av j c-acp pc-acp vvi po32 n2, pc-acp vvi n2-jn cst vbr jc cs px32:
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such are contrary to all Gods senses.
such Are contrary to all God's Senses.
d vbr j-jn p-acp d ng1 n2.
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The Scripture condescends so farre to our capacitie, as to attribute senses unto God, of feeling, smelling and touching, &c. So God is said to looke upon his children with delight, and to heare their prayers.
The Scripture condescends so Far to our capacity, as to attribute Senses unto God, of feeling, smelling and touching, etc. So God is said to look upon his children with delight, and to hear their Prayers.
dt n1 vvz av av-j p-acp po12 n1, c-acp pc-acp vvi n2 p-acp np1, pp-f vvg, j-vvg cc vvg, av av np1 vbz vvn pc-acp vvi p-acp po31 n2 p-acp n1, cc pc-acp vvi po32 n2.
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Let me heare thy voice, &c. And he tastes the fruit that comes from them. Let me hear thy voice, etc. And he tastes the fruit that comes from them.
vvb pno11 vvi po21 n1, av cc pns31 vvz dt n1 cst vvz p-acp pno32.
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So on the contrary, all his senses are annoyed with wicked men and vile persons, who are abhominable to God, as the Scripture speakes.
So on the contrary, all his Senses Are annoyed with wicked men and vile Persons, who Are abominable to God, as the Scripture speaks.
av p-acp dt n-jn, d po31 n2 vbr vvn p-acp j n2 cc j n2, r-crq vbr j p-acp np1, c-acp dt n1 vvz.
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As a man that goes by a stinking dung-hill stops his nose and cannot endure the sent.
As a man that Goes by a stinking dunghill stops his nose and cannot endure the sent.
p-acp dt n1 cst vvz p-acp dt j-vvg n1 vvz po31 n1 cc vmbx vvi dt n1.
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So the blasphemous breath of gracelesse persons, it is abhominable to God, as it were, God cannot endure such an odious smell, and for his eyes he cannot endure iniquity, to looke upon the wicked,
So the blasphemous breath of graceless Persons, it is abominable to God, as it were, God cannot endure such an odious smell, and for his eyes he cannot endure iniquity, to look upon the wicked,
np1 dt j n1 pp-f j n2, pn31 vbz j p-acp np1, c-acp pn31 vbdr, np1 vmbx vvi d dt j n1, cc p-acp po31 n2 pns31 vmbx vvi n1, pc-acp vvi p-acp dt j,
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and for his eares, their prayers are abhominable, how abhominable then are their persons whence those prayers proceed? they have proud hearts hating God and man,
and for his ears, their Prayers Are abominable, how abominable then Are their Persons whence those Prayers proceed? they have proud hearts hating God and man,
cc p-acp po31 n2, po32 n2 vbr j, c-crq j cs vbr po32 n2 c-crq d n2 vvi? pns32 vhb j n2 vvg np1 cc n1,
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wherefore praying out of necessity not love to him, they are abhominable.
Wherefore praying out of necessity not love to him, they Are abominable.
c-crq vvg av pp-f n1 xx vvi p-acp pno31, pns32 vbr j.
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And so for feeling, your sacrifices are a burthen unto me, I cannot beare them, and the Prophet complaineth that God was burthened and loaded under their sinnes,
And so for feeling, your Sacrifices Are a burden unto me, I cannot bear them, and the Prophet Complaineth that God was burdened and loaded under their Sins,
cc av p-acp vvg, po22 n2 vbr dt n1 p-acp pno11, pns11 vmbx vvi pno32, cc dt n1 vvz cst np1 vbds j-vvn cc vvn p-acp po32 n2,
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as a cart pressed till it be readie to breake under the sheaves. All his senses are offended with wicked men.
as a cart pressed till it be ready to break under the sheaves. All his Senses Are offended with wicked men.
c-acp dt n1 vvn p-acp pn31 vbb j pc-acp vvi p-acp dt n2. av-d po31 n2 vbr vvn p-acp j n2.
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This hardned wretches thinke not off, that whilst God fils their bellies with good things, goe on in security,
This hardened wretches think not off, that while God fills their bellies with good things, go on in security,
d j-vvn n2 vvb xx a-acp, cst cs np1 vvz po32 n2 p-acp j n2, vvb a-acp p-acp n1,
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but the time will come, when they shall know the truth of these things, what it is to leade an odious abhominable life, contrary to God and all good men.
but the time will come, when they shall know the truth of these things, what it is to lead an odious abominable life, contrary to God and all good men.
cc-acp dt n1 vmb vvi, c-crq pns32 vmb vvi dt n1 pp-f d n2, r-crq pn31 vbz pc-acp vvi dt j j n1, j-jn p-acp np1 cc d j n2.
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Hence we see what wee should bee, that wee may give a sweet sent: His smell shall be as Lebanon.
Hence we see what we should be, that we may give a sweet sent: His smell shall be as Lebanon.
av pns12 vvb r-crq pns12 vmd vbi, cst pns12 vmb vvi dt j vvn: po31 n1 vmb vbi c-acp np1.
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Wicked men know this very well, that the lives, speeches, and courses of good men for the most part are fruitfull beyond theirs,
Wicked men know this very well, that the lives, Speeches, and courses of good men for the most part Are fruitful beyond theirs,
j n2 vvb d av av, cst dt n2, n2, cc n2 pp-f j n2 p-acp dt av-ds n1 vbr j p-acp png32,
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therefore what they can, they labour to cast aspersions upon them that they may not smell so sweet,
Therefore what they can, they labour to cast Aspersions upon them that they may not smell so sweet,
av q-crq pns32 vmb, pns32 vvb pc-acp vvi n2 p-acp pno32 cst pns32 vmb xx vvi av j,
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so crying downe those who are better then themselves, that they may be the lesse ill thought of:
so crying down those who Are better then themselves, that they may be the less ill Thought of:
av vvg a-acp d r-crq vbr jc cs px32, cst pns32 vmb vbi dt av-dc j-jn n1 pp-f:
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and setting a price upon all things in themselves and their companions.
and setting a price upon all things in themselves and their Sodales.
cc vvg dt n1 p-acp d n2 p-acp px32 cc po32 n2.
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Take me a knot of cursed companions, and they are the onely stout, the onely wise and learned men, all learning it must live and die with them:
Take me a knot of cursed Sodales, and they Are the only stout, the only wise and learned men, all learning it must live and die with them:
vvb pno11 dt n1 pp-f j-vvn n2, cc pns32 vbr dt j j, dt j j cc j n2, d n1 pn31 vmb vvi cc vvi p-acp pno32:
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and all other men, though incomparable beyond them in abilities, in grace, in fruitfulnesse to doe good, they are no body,
and all other men, though incomparable beyond them in abilities, in grace, in fruitfulness to do good, they Are no body,
cc d j-jn n2, cs j p-acp pno32 p-acp n2, p-acp n1, p-acp n1 pc-acp vdi j, pns32 vbr dx n1,
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and this pollicie the Divell teacheth them.
and this policy the devil Teaches them.
cc d n1 dt n1 vvz pno32.
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3131
But this will not serve the turne, for God both in life, and after death will raise up the esteeme of such who have beene fruitfull, when, The memorie of the wicked shall rot, and not be mentioned without a kinde of loathing.
But this will not serve the turn, for God both in life, and After death will raise up the esteem of such who have been fruitful, when, The memory of the wicked shall rot, and not be mentioned without a kind of loathing.
p-acp d vmb xx vvi dt n1, c-acp np1 av-d p-acp n1, cc p-acp n1 vmb vvi a-acp dt n1 pp-f d r-crq vhb vbn j, c-crq, dt n1 pp-f dt j vmb vvi, cc xx vbi vvn p-acp dt n1 pp-f vvg.
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Therefore let no man trust to this foolish policie, to cry downe all others that are better then themselves, thinking thereby themselves shall be better esteemed.
Therefore let no man trust to this foolish policy, to cry down all Others that Are better then themselves, thinking thereby themselves shall be better esteemed.
av vvb dx n1 vvi p-acp d j n1, pc-acp vvi a-acp d n2-jn cst vbr jc cs px32, vvg av px32 vmb vbi av-jc vvn.
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This will not doe, for as all other things, so our good name is at Gods disposing.
This will not do, for as all other things, so our good name is At God's disposing.
d vmb xx vdi, c-acp c-acp d j-jn n2, av po12 j n1 vbz p-acp npg1 n-vvg.
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It is not in the world to take away the good name or acceptance of good people;
It is not in the world to take away the good name or acceptance of good people;
pn31 vbz xx p-acp dt n1 pc-acp vvi av dt j n1 cc n1 pp-f j n1;
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for they shall have the in spight of world, a place in the hearts of Gods people, who are best able to judge. The next thing promised is,
for they shall have the in spite of world, a place in the hearts of God's people, who Are best able to judge. The next thing promised is,
c-acp pns32 vmb vhi dt p-acp n1 pp-f n1, dt n1 p-acp dt n2 pp-f npg1 n1, r-crq vbr av-j j pc-acp vvi. dt ord n1 vvn vbz,
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They that dwell under his shadow shall returne. They that dwell under his shadow shall return.
pns32 cst vvb p-acp po31 n1 vmb vvi.
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The Holy Ghost it seemes cannot expresse in words and comparisons enough the excellent condition of the Church and of the Children of God,
The Holy Ghost it seems cannot express in words and comparisons enough the excellent condition of the Church and of the Children of God,
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when they are once brought into the state of Grace. The former words concerne the excellencie of the Children of God in themselves:
when they Are once brought into the state of Grace. The former words concern the excellency of the Children of God in themselves:
c-crq pns32 vbr a-acp vvn p-acp dt n1 pp-f n1. dt j n2 vvb dt n1 pp-f dt n2 pp-f np1 p-acp px32:
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and these the fruitfullnesse and goodnesse of them that are under them, who shall be brought into the families and places where they live.
and these the fruitfullness and Goodness of them that Are under them, who shall be brought into the families and places where they live.
cc d dt n1 cc n1 pp-f pno32 cst vbr p-acp pno32, r-crq vmb vbi vvn p-acp dt n2 cc n2 c-crq pns32 vvb.
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They that dwell under his shadow, under the shadow of Israell, shall returne and revive as the corne: They that dwell under his shadow, under the shadow of Israel, shall return and revive as the corn:
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and grow as the Vine, &c. For so it is most fitly meant of Israell. For formerly it is said.and grow as the Vine, etc. For so it is most fitly meant of Israel. For formerly it is said.
cc vvb p-acp dt n1, av p-acp av pn31 vbz av-ds av-j vvn pp-f np1. p-acp av-j pn31 vbz vvn.
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I will bee as the Dew unto Israell. Originally it is meant of Christs shadow;I will be as the Due unto Israel. Originally it is meant of Christ shadow;
pns11 vmb vbi p-acp dt n1 p-acp np1. av-j pn31 vbz vvn pp-f npg1 n1;
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but because whosoever dwells under the Churches shadow, dwels under Christs, therefore it is fitly applyed to Israell:
but Because whosoever dwells under the Churches shadow, dwells under Christ, Therefore it is fitly applied to Israel:
cc-acp p-acp r-crq vvz p-acp dt ng1 n1, vvz p-acp npg1, av pn31 vbz av-j vvd p-acp np1:
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They that dwell under Israels shadow shall returne. What returning? Returne to God by Repentance, this is supposed:They that dwell under Israel's shadow shall return. What returning? Return to God by Repentance, this is supposed:
pns32 cst vvb p-acp npg1 n1 vmb vvi. r-crq vvg? vvb p-acp np1 p-acp n1, d vbz vvn:
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for those that dwell in the Church of God, if they belong to God, by the helpe of good meanes they shall attaine to reformation and Repentance.
for those that dwell in the Church of God, if they belong to God, by the help of good means they shall attain to Reformation and Repentance.
c-acp d cst vvb p-acp dt n1 pp-f np1, cs pns32 vvb p-acp np1, p-acp dt n1 pp-f j n2 pns32 vmb vvi p-acp n1 cc n1.
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But it is especially meant of that which followes upon it, They shall returne; that is, they shall revive,
But it is especially meant of that which follows upon it, They shall return; that is, they shall revive,
p-acp pn31 vbz av-j vvn pp-f d r-crq vvz p-acp pn31, pns32 vmb vvi; cst vbz, pns32 vmb vvi,
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as a mans spirits after a swound are said to returne, and things after a seeming decay and deadnesse are said to be quickned and returne againe.
as a men spirits After a swoon Are said to return, and things After a seeming decay and deadness Are said to be quickened and return again.
c-acp dt ng1 n2 p-acp dt n1 vbr vvn pc-acp vvi, cc n2 p-acp dt j-vvg n1 cc n1 vbr vvn pc-acp vbi vvn cc vvi av.
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So all that dwell under the shadow of Israell, they shall returne to God by Repentance:
So all that dwell under the shadow of Israel, they shall return to God by Repentance:
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They shall Returne, having a greater vigor and livelinesse, recovering that which they seem'd to have lost before.They shall Return, having a greater vigor and liveliness, recovering that which they seemed to have lost before.
pns32 vmb vvi, vhg dt jc n1 cc n1, vvg d r-crq pns32 vvd pc-acp vhi vvn a-acp.
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3150
They that dwell under his shadow shall Returne. They that dwell under his shadow shall Return.
pns32 cst vvb p-acp po31 n1 vmb vvi.
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3151
When God will blesse any people he will blesse all that belong to them, and are under them,
When God will bless any people he will bless all that belong to them, and Are under them,
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because they are blessed in blessing them, even as we are touched when our children are stricken:
Because they Are blessed in blessing them, even as we Are touched when our children Are stricken:
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God strikes the father in the child, the husband in the wife, the master in the servant,
God strikes the father in the child, the husband in the wife, the master in the servant,
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because there is some relation and dependance betwixt them.
Because there is Some Relation and dependence betwixt them.
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As it is in ill, so it is in good, God blesseth the father in the child, the King in the subject,
As it is in ill, so it is in good, God Blesses the father in the child, the King in the Subject,
p-acp pn31 vbz p-acp j-jn, av pn31 vbz p-acp j, np1 vvz dt n1 p-acp dt n1, dt n1 p-acp dt n-jn,
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and the subject in the King God blesseth one in another.
and the Subject in the King God Blesses one in Another.
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And in blessing because God loves the Church, all the friends of the Church are the better for it.
And in blessing Because God loves the Church, all the Friends of the Church Are the better for it.
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They prosper that love the Church, though they be not members of it, all that blesse Abraham shall be blessed,
They prosper that love the Church, though they be not members of it, all that bless Abraham shall be blessed,
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though they bee not actually good, yet if they wish him well, a blessing is promised.
though they be not actually good, yet if they wish him well, a blessing is promised.
cs pns32 vbb xx av-j j, av cs pns32 vvb pno31 av, dt n1 vbz vvn.
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So when God blesseth a man to purpose, he blesseth all that belong to him, all that be under his shadow fare the better.
So when God Blesses a man to purpose, he Blesses all that belong to him, all that be under his shadow fare the better.
av c-crq np1 vvz dt n1 p-acp n1, pns31 vvz d cst vvb p-acp pno31, d cst vbb p-acp po31 n1 vvb dt jc.
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The point to be handled is this
The point to be handled is this
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That the Church it selfe yeelds a shadow, being shadowed it selfe by Christ, who spreads his wing over it.That the Church it self yields a shadow, being shadowed it self by christ, who spreads his wing over it.
cst dt n1 pn31 n1 vvz dt n1, vbg vvn pn31 n1 p-acp np1, r-crq vvz po31 n1 p-acp pn31.
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Now what is the use of a shadow. 1. It is for a retiring place to rest in.
Now what is the use of a shadow. 1. It is for a retiring place to rest in.
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2. It is for Defence against the extreamitie of heate. 3. It is for Delight, If the shades be good and wholesome,
2. It is for Defence against the extremity of heat. 3. It is for Delight, If the shades be good and wholesome,
crd pn31 vbz p-acp n1 p-acp dt n1 pp-f n1. crd pn31 vbz p-acp n1, cs dt n2 vbb j cc j,
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For as Philosophers expresse the Nature of trees, there be some trees which yeeld noysome shadowes, some trees have a heavie noxious dangerous shadow,
For as Philosophers express the Nature of trees, there be Some trees which yield noisome shadows, Some trees have a heavy noxious dangerous shadow,
c-acp c-acp n2 vvb dt n1 pp-f n2, pc-acp vbi d n2 r-crq vvb j n2, d n2 vhb dt j j j n1,
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because there comes a sent from the tree (as Naturalists observe) which annoyes the braines.
Because there comes a sent from the tree (as Naturalists observe) which annoys the brains.
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But he speakes heere of good trees.
But he speaks Here of good trees.
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Israell is a tree that yeelds a shadow unto all, that is all that are under Israell shall rest quietly,
Israel is a tree that yields a shadow unto all, that is all that Are under Israel shall rest quietly,
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and not be annoyed with the heate of Gods wrath and the like, they shall bee delighted having a sweet refreshing under the Church.
and not be annoyed with the heat of God's wrath and the like, they shall be delighted having a sweet refreshing under the Church.
cc xx vbi vvn p-acp dt n1 pp-f npg1 n1 cc dt j, pns32 vmb vbi j-vvn vhg dt j n-vvg p-acp dt n1.
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God in Scripture is often said to be a shadow, and his people to be under the shadow of his wings.
God in Scripture is often said to be a shadow, and his people to be under the shadow of his wings.
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But God and the Church are all one in this, for they that are under the Churches shadow, are under Gods shadow, But God and the Church Are all one in this, for they that Are under the Churches shadow, Are under God's shadow,
p-acp np1 cc dt n1 vbr d pi p-acp d, c-acp pns32 cst vbr p-acp dt ng1 n1, vbr p-acp npg1 n1,
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for the Church is Christs, and Christ Gods. Therefore to be under the Church, is to be under God,
for the Church is Christ, and christ God's Therefore to be under the Church, is to be under God,
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and to be in the Church, is to bee under Gods protection. They both agree, as we see Micah 5.7.
and to be in the Church, is to be under God's protection. They both agree, as we see micah 5.7.
cc pc-acp vbi p-acp dt n1, vbz pc-acp vbi p-acp ng1 n1. pns32 d vvb, c-acp pns12 vvb np1 crd.
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The Church is said to bee Dew, because God be-dewes the Church, and the Church be-dewes others,
The Church is said to be Due, Because God bedews the Church, and the Church bedews Others,
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and heere the Promise is, I will be as the Dew unto Israell, Where the same name is attributed unto God.
and Here the Promise is, I will be as the Due unto Israel, Where the same name is attributed unto God.
cc av dt n1 vbz, pns11 vmb vbi p-acp dt n1 p-acp np1, c-crq dt d n1 vbz vvn p-acp np1.
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Christ is a vine, and the Church is a vine; Christ is a Dew and a shadow, so is the Church;
christ is a vine, and the Church is a vine; christ is a Due and a shadow, so is the Church;
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because Christ communicates his excellencies to her, and she hers unto others. Therefore there can be no offence in applying this to the Church:
Because christ communicates his excellencies to her, and she hers unto Others. Therefore there can be no offence in applying this to the Church:
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which is the proper meaning of the place, for the Church is a shadow for rest and freedome from annoyance,
which is the proper meaning of the place, for the Church is a shadow for rest and freedom from annoyance,
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unto all that come under her. To cleere this a little: what solace and rest doe men finde under the shadow of the Church.
unto all that come under her. To clear this a little: what solace and rest do men find under the shadow of the Church.
p-acp d cst vvb p-acp pno31. pc-acp vvi d dt j: r-crq n1 cc n1 vdb n2 vvi p-acp dt n1 pp-f dt n1.
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There is a rest and a peace in the Church, for all things are at peace with the Church,
There is a rest and a peace in the Church, for all things Are At peace with the Church,
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even the very stones in the field, nothing can hurt the Children of the Church, God will bee and is a Sunne and a shield unto them;
even the very stones in the field, nothing can hurt the Children of the Church, God will be and is a Sun and a shield unto them;
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a shield to keepe off all ill, and a Sunne to conferre all good unto them.
a shield to keep off all ill, and a Sun to confer all good unto them.
dt n1 pc-acp vvi a-acp d n-jn, cc dt n1 pc-acp vvi d j p-acp pno32.
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So his promise is to Abraham; I will be thy Buckler and thine exceeding great reward.
So his promise is to Abraham; I will be thy Buckler and thine exceeding great reward.
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A Buckler to keepe ill from him, and an exceeding great reward for good. A Buckler to keep ill from him, and an exceeding great reward for good.
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Therefore it is a sweet shadow to bee under the Church, where God is all in all to them, who makes all things worke for good unto them, even the greatest evill.
Therefore it is a sweet shadow to be under the Church, where God is all in all to them, who makes all things work for good unto them, even the greatest evil.
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Now what a delightfull thing is it to have a resting place with them, which either suffer no ill,
Now what a delightful thing is it to have a resting place with them, which either suffer no ill,
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or God turnes all ill to their great good? where God is a Sun and a shield, a Buckler, and an exceeding great reward, as he is to his Church and Children?
or God turns all ill to their great good? where God is a Sun and a shield, a Buckler, and an exceeding great reward, as he is to his Church and Children?
cc np1 vvz d n-jn p-acp po32 j j? q-crq np1 vbz dt n1 cc dt n1, dt n1, cc dt vvg j n1, c-acp pns31 vbz p-acp po31 n1 cc n2?
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And then againe, God is about his Church, as a wall of fire to protect it, not onely as a shadow to keepe of stormes,
And then again, God is about his Church, as a wall of fire to Pact it, not only as a shadow to keep of storms,
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but as a wall of fire to keepe off and consume enemies. God in regard of protection of his Church, is a compassing unto them:
but as a wall of fire to keep off and consume enemies. God in regard of protection of his Church, is a compassing unto them:
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as it is in Iob, saith Satan, Hast thou not made a hedge about him and all that he hath? There was a hedge about Iob, his wife, children and goods, which the Divell durst not enter,
as it is in Job, Says Satan, Hast thou not made a hedge about him and all that he hath? There was a hedge about Job, his wife, children and goods, which the devil durst not enter,
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nor make a gap in, untill God gave him leave.
nor make a gap in, until God gave him leave.
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Therefore, those that are under the shadow of the Church, they are safe, and may rest quietly.
Therefore, those that Are under the shadow of the Church, they Are safe, and may rest quietly.
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But this is especially understood spiritually, the Church is a shadow, and her selfe under a shadow spiritually:
But this is especially understood spiritually, the Church is a shadow, and her self under a shadow spiritually:
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that is, in regard of spirituall evills from the worst enemies.
that is, in regard of spiritual evils from the worst enemies.
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For out of the Church, where is any fence for the greatest ill of all, The wrath of God? Jn the Church of God there is set downe a way of pacification,
For out of the Church, where is any fence for the greatest ill of all, The wrath of God? John the Church of God there is Set down a Way of pacification,
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how the wrath of God is taken of and appeased in reconciliation, by the death and sufferings of Jesus Christ;
how the wrath of God is taken of and appeased in reconciliation, by the death and sufferings of jesus christ;
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whereby the beleeving soule attaineth peace and joy unspeakable and glorious Out of the Church there is no meanes at all to pacifie the greatest ill,
whereby the believing soul attaineth peace and joy unspeakable and glorious Out of the Church there is no means At all to pacify the greatest ill,
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therefore there is no true rest out of the Church, nothing but stings and torments of conscience.
Therefore there is no true rest out of the Church, nothing but stings and torments of conscience.
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And as there is a shelter against the wrath of God, which burnes to the bottome of Hell:
And as there is a shelter against the wrath of God, which burns to the bottom of Hell:
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so here is a remedie against death and damnation:
so Here is a remedy against death and damnation:
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for now death is made a friend to the Church and the children of the Church,
for now death is made a friend to the Church and the children of the Church,
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for the sting of it is taken away, so that it doth them more good then any thing in the world:
for the sting of it is taken away, so that it does them more good then any thing in the world:
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ending all their misery, and sinning, and opening a passage unto eternall happinesse. All other petty ills that attend upon death are nothing:
ending all their misery, and sinning, and opening a passage unto Eternal happiness. All other Petty ills that attend upon death Are nothing:
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there is a rest from all these whatsoever: for all afflictions have a sanctified use to Gods people for their good.
there is a rest from all these whatsoever: for all afflictions have a sanctified use to God's people for their good.
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There is therefore a rest and refreshing in the Church, for all those that come under it.
There is Therefore a rest and refreshing in the Church, for all those that come under it.
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And as this is true of the Church in generall, so it is true of particular families that are little Churches, there is rest and happinesse in them:
And as this is true of the Church in general, so it is true of particular families that Are little Churches, there is rest and happiness in them:
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God blesseth all under the roofe of a godly man, whosoever comes under that shadow comes for a blessing or for further hardning:
God Blesses all under the roof of a godly man, whosoever comes under that shadow comes for a blessing or for further hardening:
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we see in the current of Scripture ordinarily, that when God converted any one man, he converted his whole family, Salvation is this day come to thy house, (saith Christ) to Zaccheus; when salvation came to his heart, it came to his house, all was the better for it.
we see in the current of Scripture ordinarily, that when God converted any one man, he converted his Whole family, Salvation is this day come to thy house, (Says christ) to Zacchaeus; when salvation Come to his heart, it Come to his house, all was the better for it.
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So the Iaylor, when he beleeved, he and his whole house were Baptised:
So the Jailer, when he believed, he and his Whole house were Baptised:
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when God blesseth the governor once, then it is supposed all the house comes under the covenant of grace.
when God Blesses the governor once, then it is supposed all the house comes under the Covenant of grace.
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Abraham and his house were blessed.Abraham and his house were blessed.
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But this holds not alwaies, for there was a Cham in good Noahs family, still there will be Ravens and wilde beasts, among the tame beasts:
But this holds not always, for there was a Cham in good Noahs family, still there will be Ravens and wild beasts, among the tame beasts:
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there will be an Ishmaell in Abrahams family, a Doeg in the Church of Iuda, a Iudas in Christs family,
there will be an Ishmael in Abrahams family, a Doeg in the Church of Iuda, a Iudas in Christ family,
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and a Demas among Gods people.
and a Demas among God's people.
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That is, let the family be never so good, you shall have some by Gods judgement naught in the same.
That is, let the family be never so good, you shall have Some by God's judgement nought in the same.
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As it is said of Ieremiahs figs, the good figs were exceeding good, and the bad exceeding bad.
As it is said of Jeremiah's figs, the good figs were exceeding good, and the bad exceeding bad.
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There is none so good as those that are in a gratious family, and none so nought,
There is none so good as those that Are in a gracious family, and none so nought,
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as such who are naught there. Because they are cursed and under a curse being bad under such gratious meanes:
as such who Are nought there. Because they Are cursed and under a curse being bad under such gracious means:
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being like the ground which receives the raine and showers from Heaven, and yet is not the better for it, and so is accursed.
being like the ground which receives the rain and showers from Heaven, and yet is not the better for it, and so is accursed.
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If a man who is untoward were in a gratious family, it is supposed he would be better,
If a man who is untoward were in a gracious family, it is supposed he would be better,
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but those who are naught where they should be good, under abundance of meanes, such are in danger to be sealed to eternall destruction.
but those who Are nought where they should be good, under abundance of means, such Are in danger to be sealed to Eternal destruction.
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Such being bad, are very bad, who though they breake not out to dangerous enormities, because of the place;
Such being bad, Are very bad, who though they break not out to dangerous enormities, Because of the place;
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yet to have a barren untractable heart under aboundance of meanes, is to be hardened to destruction, without a speciall mercie to make it worke afterwards.
yet to have a barren untractable heart under abundance of means, is to be hardened to destruction, without a special mercy to make it work afterwards.
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For some who have lived in gratious families, though for the present the seed fructified not;
For Some who have lived in gracious families, though for the present the seed fructified not;
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yet have afterwards found that seed fructifie after a long time, and have blessed God that ever they came under such a shadow:
yet have afterwards found that seed fructify After a long time, and have blessed God that ever they Come under such a shadow:
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therefore though such barrennesse be a dangerous signe, yet must we not suddenly either condemne our selves or others in this case.
Therefore though such Barrenness be a dangerous Signen, yet must we not suddenly either condemn our selves or Others in this case.
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Because in the things of God in the Church, it is as in nature, the seed springs not as soone as it is sowen:
Because in the things of God in the Church, it is as in nature, the seed springs not as soon as it is sown:
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so that grace at length which hath seem'd to lie dead, after many yeares may sprout out.
so that grace At length which hath seemed to lie dead, After many Years may sprout out.
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Monica Saint Austins mother, was a gratious woman, whilst hee was an untoward young man, as appeareth by his own confessions:Monica Saint Austins mother, was a gracious woman, while he was an untoward young man, as appears by his own confessions:
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yet his mother having prayed much for him, he was converted after her death and became a glorious Father and instrument of the Churches good.
yet his mother having prayed much for him, he was converted After her death and became a glorious Father and Instrument of the Churches good.
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Jt is ordinary amongst us, many when they have gone astray, reflect home upon themselves, consider under what meanes they have beene, calling to minde the gratious instructions they have had,
It is ordinary among us, many when they have gone astray, reflect home upon themselves, Consider under what means they have been, calling to mind the gracious instructions they have had,
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and so by Gods assistance are new men. Therefore let none despaire, in regard of time or place;
and so by God's assistance Are new men. Therefore let none despair, in regard of time or place;
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because God may have further aimes then we can reach too;
Because God may have further aims then we can reach too;
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but unlesse God give a speciall blessing after such watering, it is for the increase of condemnation, not to profit under such abounding meanes,
but unless God give a special blessing After such watering, it is for the increase of condemnation, not to profit under such abounding means,
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but still to be like Pharoahs leane kine, full fed and leane still. For the Promise is:
but still to be like Pharaohs lean kine, full fed and lean still. For the Promise is:
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Those that are under his shadow shall returne. Those that Are under his shadow shall return.
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There is here a fit occasion offered to spend much time in pressing care upon those that are Governours, that even out of love unto those that are under them, they would labour to bee gratious:
There is Here a fit occasion offered to spend much time in pressing care upon those that Are Governors, that even out of love unto those that Are under them, they would labour to be gracious:
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because if they be gratious, God will give them those that are in their family.
Because if they be gracious, God will give them those that Are in their family.
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The whole family was baptised when the Master was baptised, and when any man was called, the whole family came within the covenant.
The Whole family was baptised when the Master was baptised, and when any man was called, the Whole family Come within the Covenant.
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When Shechem and Hamor were circumcised, all the cittie was circumcised also.
When Shechem and Hamor were circumcised, all the City was circumcised also.
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Jt is true especially of Governours, there is no man that hath grace for himselfe alone:
It is true especially of Governors, there is no man that hath grace for himself alone:
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God gives speciall graces to speciall persons to be a meanes to draw on many others.
God gives special graces to special Persons to be a means to draw on many Others.
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Wheresoever grace is, it is of a spreading nature:
Wheresoever grace is, it is of a spreading nature:
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it is said here of such, their Branches shall spread: It is communicative, and of a piercing nature, a little wherof will worke strangely.
it is said Here of such, their Branches shall spread: It is communicative, and of a piercing nature, a little whereof will work strangely.
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As we know a little short speech of a poore maid to Naaman the Assyrian how it wrought, As we know a little short speech of a poor maid to Naaman the assyrian how it wrought,
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and was the occasion of his conversion. So a little savoury speech will often minister occasion of many heavenly thoughts:
and was the occasion of his conversion. So a little savoury speech will often minister occasion of many heavenly thoughts:
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God so assists it with his Spirit, that it often doth a great deale of good.
God so assists it with his Spirit, that it often does a great deal of good.
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But why are all in the family the better for the Governour that is good?
But why Are all in the family the better for the Governor that is good?
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Because God gives them grace and wisdome to walke holily before them, and to shine as lights, expressing and shewing forth the vertues of God which they have felt:
Because God gives them grace and Wisdom to walk holily before them, and to shine as lights, expressing and showing forth the Virtues of God which they have felt:
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as we see David professeth, Psal. 101. to walke singularly and exactly in all things in the perfect way:
as we see David Professes, Psalm 101. to walk singularly and exactly in all things in the perfect Way:
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that so he might please God and men, shining out before them in an holy glorious conversation in the midst of his family.
that so he might please God and men, shining out before them in an holy glorious Conversation in the midst of his family.
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And as by their example, so by their authority they use to bring all under them to outward obedience at the least, which bringeth a blessing to the family.
And as by their Exampl, so by their Authority they use to bring all under them to outward Obedience At the least, which brings a blessing to the family.
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Because when grace is once kindled in the Master, he will see all at least come to outward conformity.
Because when grace is once kindled in the Master, he will see all At least come to outward conformity.
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They cannot worke grace in them, but as the Prophet speakes they may compell them to use the meanes;
They cannot work grace in them, but as the Prophet speaks they may compel them to use the means;
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or else not to suffer a wicked and untoward person to dwell under their shadow.
or Else not to suffer a wicked and untoward person to dwell under their shadow.
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We know why God said that he would not conceale his secrets from Abraham, because he knew he would instruct and teach his family in the feare of God:
We know why God said that he would not conceal his secrets from Abraham, Because he knew he would instruct and teach his family in the Fear of God:
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so this may be said of every one that is an Abraham, a Governour of a family;
so this may be said of every one that is an Abraham, a Governor of a family;
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they labour to tell them all things that have done good to themselves, therefore they are the better for living under their shadow.
they labour to tell them all things that have done good to themselves, Therefore they Are the better for living under their shadow.
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Nay further, not onely the Governour of the family, but if there be any gratiously good in the family, they doe much good.
Nay further, not only the Governor of the family, but if there be any graciously good in the family, they do much good.
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Labans family was the better for Iacob: and Potiphar, he and the Iaylor both prospered the better for Iosephs sake; Labans family was the better for Iacob: and Potiphar, he and the Jailer both prospered the better for Joseph's sake;
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so Naaman that great Captaine fared the better for his poore maid. so Naaman that great Captain fared the better for his poor maid.
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It is a true position, God stablisheth grace in none who are gratious, for themselves meerely,
It is a true position, God stablisheth grace in none who Are gracious, for themselves merely,
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but for the good of others also that converse with them: whether it bee Governours or servants:
but for the good of Others also that converse with them: whither it be Governors or Servants:
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no man liveth to himselfe, and for himselfe onely; but for the good of all within their reach.
no man lives to himself, and for himself only; but for the good of all within their reach.
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For Use therfore, first this shall be for incouragement to all Governours of families to bee good,
For Use Therefore, First this shall be for encouragement to all Governors of families to be good,
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if not for themselves, yet in love to those that are theirs. Jt may be some have no care of their owne soules, or good.
if not for themselves, yet in love to those that Are theirs. It may be Some have no care of their own Souls, or good.
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But hast thou no care of thy children, of thy wife that lieth in thy bosome,
But hast thou no care of thy children, of thy wife that lies in thy bosom,
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or of thy servants? if thou hast not a heart of stone or marble, surely thou wouldest desire that for them, that thou dost not for thy selfe:
or of thy Servants? if thou hast not a heart of stone or Marble, surely thou Wouldst desire that for them, that thou dost not for thy self:
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thinke of this, at least thou wouldest have thy children good and prosper.
think of this, At lest thou Wouldst have thy children good and prosper.
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Labour then if we would have all prosper who come under our roofe, that our families may be little Churches of God, that all who come under our shadow may revive and returne.
Labour then if we would have all prosper who come under our roof, that our families may be little Churches of God, that all who come under our shadow may revive and return.
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Therefore out of love to those that belong to us, let us labour to be good.
Therefore out of love to those that belong to us, let us labour to be good.
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Is it not a pittifull thing, that some who are Governours of others, they looke to them as to beasts,
Is it not a pitiful thing, that Some who Are Governors of Others, they look to them as to beasts,
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and use their service, as a man would use the service of his beast, they feed their bodies and thinke they have no charge of their soules.
and use their service, as a man would use the service of his beast, they feed their bodies and think they have no charge of their Souls.
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Now this is one reason why all that come under the shadow of a good Governour are the better,
Now this is one reason why all that come under the shadow of a good Governor Are the better,
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because they take care for their instruction and best good, that they live in obedience to Gods Ordinances,
Because they take care for their instruction and best good, that they live in Obedience to God's Ordinances,
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and not like wilde creatures, ruffians, vagabonds, Cains and the like.
and not like wild creatures, ruffians, vagabonds, Cains and the like.
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What a strange thing is this to have a care of the body the worser part,
What a strange thing is this to have a care of the body the Worse part,
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and neglect the more excellent part, their soules?
and neglect the more excellent part, their Souls?
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Make wee also this Use of Tryall, art thou a good and a gratious Governour indeed,
Make we also this Use of Trial, art thou a good and a gracious Governor indeed,
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then grace in thy heart is communicative, it will spread over thy family, thou wilt labour to make thy children and thy servants good, to make all good that come under thy roofe.
then grace in thy heart is communicative, it will spread over thy family, thou wilt labour to make thy children and thy Servants good, to make all good that come under thy roof.
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Other things are not alwayes communicative, gold is a dead thing, and other goods thou mayest keepe by thee, which doe not spread.
Other things Are not always communicative, gold is a dead thing, and other goods thou Mayest keep by thee, which do not spread.
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But if thou hast the best good, Faith and Love, with a gratious heart;
But if thou hast the best good, Faith and Love, with a gracious heart;
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this is like oyle, or like fire which will not be held in, but out and shew themselves they will, and shine in their kinde.
this is like oil, or like fire which will not be held in, but out and show themselves they will, and shine in their kind.
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So grace is a spreading communicative thing:
So grace is a spreading communicative thing:
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all that come therefore under the shadow of a gratious family, are said to returne and be the better for it.
all that come Therefore under the shadow of a gracious family, Are said to return and be the better for it.
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Make this therefore an use of Tryall whether thou be a gratious Governour or not, is thou canst say with Ioshua, when he called the people togther, saith he doe what you will, J know what I will doe, I and my house will serve the Lord.
Make this Therefore an use of Trial whither thou be a gracious Governor or not, is thou Canst say with Ioshua, when he called the people together, Says he do what you will, J know what I will do, I and my house will serve the Lord.
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If you will be Idolaters or so and so: but I and my house will serve the Lord; If you will be Idolaters or so and so: but I and my house will serve the Lord;
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so certainely there is no man who in truth of heart feares the Lord, but he is able to say, I and my house will serve the Lord.
so Certainly there is no man who in truth of heart fears the Lord, but he is able to say, I and my house will serve the Lord.
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Lastly, for Terrour, let us behold the dangerous and cursed estate of those that dwell out of Christs shadow, the Church and good meanes, who lie open to the indignation of God and storme of his wrath.
Lastly, for Terror, let us behold the dangerous and cursed estate of those that dwell out of Christ shadow, the Church and good means, who lie open to the Indignation of God and storm of his wrath.
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Who howsoever they may blesse themselves in a thing of naught: yet it is a fearefull thing to lie under a curse:
Who howsoever they may bless themselves in a thing of nought: yet it is a fearful thing to lie under a curse:
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and that soule must needs be barren where the dew of grace fals not; for God usually derives spirituall and heavenly things by outward meanes.
and that soul must needs be barren where the due of grace falls not; for God usually derives spiritual and heavenly things by outward means.
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They that dwell under his shadow shall returne. They that dwell under his shadow shall return.
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They shall returne to God, and by returning to him, returne as it were and revive.
They shall return to God, and by returning to him, return as it were and revive.
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As when in a swoond, a mans spirits returne againe, hee is said to revive.
As when in a swooned, a men spirits return again, he is said to revive.
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But the ground of Returning is, that they shall returne to God and come under his roofe in the Church.
But the ground of Returning is, that they shall return to God and come under his roof in the Church.
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But more immediately this is true, they shall returne, and shall quicken and revive in returning.
But more immediately this is true, they shall return, and shall quicken and revive in returning.
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Which wee spake of in the beginning of the Chapter. Onely this shall be added to that;
Which we spoke of in the beginning of the Chapter. Only this shall be added to that;
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that a wicked man out of judgment of the danger of his estate may make a stop:
that a wicked man out of judgement of the danger of his estate may make a stop:
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but turning is more then so:
but turning is more then so:
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in this case a man turnes his face to God and heaven-wards, to good things formerly neglected, on which he turned his backe formerly.
in this case a man turns his face to God and heavenwards, to good things formerly neglected, on which he turned his back formerly.
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What is turning, but a change of posture, when the face is turned towards that the backe was to before? So it is in this spirituall turning to God:
What is turning, but a change of posture, when the face is turned towards that the back was to before? So it is in this spiritual turning to God:
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when heavenly things are in our face, when God and Hierusalem the Church are in our eye still, minding heavenly things and not earthly,
when heavenly things Are in our face, when God and Jerusalem the Church Are in our eye still, minding heavenly things and not earthly,
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then we are said to returne.
then we Are said to return.
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And therefore these converts mentioned in Ieremie, are thus described in their conversion, asking the way to Zion with their faces thither-ward:
And Therefore these converts mentioned in Ieremie, Are thus described in their conversion, asking the Way to Zion with their faces thitherward:
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whereas before in the dayes of our corruption we turned our backs to God, now when we returne, we set the Lord alwayes before us in every thing:
whereas before in the days of our corruption we turned our backs to God, now when we return, we Set the Lord always before us in every thing:
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this is properly to returne, to revive and flourish also in returning. Thus wee have heard how all who live under the shadow of Christ doe returne,
this is properly to return, to revive and flourish also in returning. Thus we have herd how all who live under the shadow of christ do return,
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and what use wee should make of it. The end of the eighth Sermon.
and what use we should make of it. The end of the eighth Sermon.
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THE NINTH SERMON. HOS. 14.6. They that dwell under his shadow shall returne;
THE NINTH SERMON. HOS. 14.6. They that dwell under his shadow shall return;
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they shall revive as the Corne, and grow as the Vine, the sent thereof shall be as the Ʋine of Lebanon.
they shall revive as the Corn, and grow as the Vine, the sent thereof shall be as the Ʋine of Lebanon.
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OUR desire of good things is not so large as God is bountifull in satisfying our desires,
OUR desire of good things is not so large as God is bountiful in satisfying our Desires,
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& going beyond them, as we see in this Chapter, their hearts were too narrow to receive all that good which God intended them.
& going beyond them, as we see in this Chapter, their hearts were too narrow to receive all that good which God intended them.
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Receive us gratiously, this was their petition:Receive us graciously, this was their petition:
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whereunto God answers, that hee would be as the dew unto them, that they should grow ac the Lillie,
whereunto God answers, that he would be as the due unto them, that they should grow ac the Lily,
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and cast forth their roote as Lebanon: and their branches shall spread: and cast forth their root as Lebanon: and their branches shall spread:
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that they should grow in all dimensions, upwards and downwards, and spread in beauty and smell, Their beauty shall be like the Olive, and their smell like Lebanon.
that they should grow in all dimensions, upward and downwards, and spread in beauty and smell, Their beauty shall be like the Olive, and their smell like Lebanon.
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And because he would be God-like, like himselfe, that is throughly and abundantly gratious and mercifull, he doth not only (as we have heard) promise a blessing to Israell himselfe,
And Because he would be Godlike, like himself, that is thoroughly and abundantly gracious and merciful, he does not only (as we have herd) promise a blessing to Israel himself,
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but unto all neere unto him and belonging to him: Those that are under his shadow shall returne, they shall revive as the corne.
but unto all near unto him and belonging to him: Those that Are under his shadow shall return, they shall revive as the corn.
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We are all too shallow to conceive either the infinite vastnesse of Gods justice to impenitent sinners,
We Are all too shallow to conceive either the infinite vastness of God's Justice to impenitent Sinners,
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or his boundlesse mercy and goodnesse to his poore Church and children.
or his boundless mercy and Goodness to his poor Church and children.
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Therefore God to helpe our weake conceit in this kinde borroweth all the excellencies of nature,
Therefore God to help our weak conceit in this kind borroweth all the excellencies of nature,
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and makes use of them in grace.
and makes use of them in grace.
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He takes out of the booke of nature into his booke what may instruct our soules:
He Takes out of the book of nature into his book what may instruct our Souls:
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and therefore sets downe the growing estate of a Christian by all excellent comparisons that nature will afford, many whereof we have gone over, the last we spake of was, that mercy which God superabundantly shewes unto the friends and servants of the Church, Those that dwell under his shadow shall returne.
and Therefore sets down the growing estate of a Christian by all excellent comparisons that nature will afford, many whereof we have gone over, the last we spoke of was, that mercy which God superabundantly shows unto the Friends and Servants of the Church, Those that dwell under his shadow shall return.
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Now those that shall thus returne, they revive in returning: for they turne to the fountaine of life, to the Sonne of Righteousnesse:
Now those that shall thus return, they revive in returning: for they turn to the fountain of life, to the Son of Righteousness:
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they come under Gods grace, therefore they must needs returne and revive in vigor, as they returne to God:
they come under God's grace, Therefore they must needs return and revive in vigor, as they return to God:
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which vigor is especially meant here, when he saith, Those that dwell under his shadow shall returne.
which vigor is especially meant Here, when he Says, Those that dwell under his shadow shall return.
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They shall revive as the corne.
They shall revive as the corn.
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Now how doth the corne revive? nor to speake of that comparison that the godly are corne and not chaffe,
Now how does the corn revive? nor to speak of that comparison that the godly Are corn and not chaff,
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as the wicked are, who are driven too and fro without any solidity, which though true, is not here especially aimed at.
as the wicked Are, who Are driven too and from without any solidity, which though true, is not Here especially aimed At.
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For it is supposed that they who are good and gratious have a substance, soliditie, usefulnesse and goodnesse in them like the corne;
For it is supposed that they who Are good and gracious have a substance, solidity, usefulness and Goodness in them like the corn;
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not being emptie chaffe, which the wind blowes away. This is usefull to mention: but to come to the scope intended by the Prophet. not being empty chaff, which the wind blows away. This is useful to mention: but to come to the scope intended by the Prophet.
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They shall revive as the corne, In this first, that as the corne when unsowne it lies dead in the granarie, fructifieth not,They shall revive as the corn, In this First, that as the corn when unsown it lies dead in the granary, fructifieth not,
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but when it is sown springs up to an hundred fold, as we reade of in Isaacks time, who received so much increase.
but when it is sown springs up to an hundred fold, as we read of in Isaacs time, who received so much increase.
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So it is with converted Christians before they were under any gratious meanes, or in a good place, they lay as it were dead and did not spring forth. So it is with converted Christians before they were under any gracious means, or in a good place, they lay as it were dead and did not spring forth.
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But afterwards being planted and sowen under gratious meanes, in good company in a good family,
But afterwards being planted and sown under gracious means, in good company in a good family,
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then they increase and grow up and multiplie: They revive like the Corne.
then they increase and grow up and multiply: They revive like the Corn.
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And then againe as it is with the Corne, though it seeme to die, and doth indeed die in some sort, covered with winter stormes ere it spring out from the oppressions of frost and snow,
And then again as it is with the Corn, though it seem to die, and does indeed die in Some sort, covered with winter storms ere it spring out from the oppressions of frost and snow,
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and hard weather, as if it were altogether perished: yet notwithstanding it is all the while a preparing for springing up againe more gloriously.
and hard weather, as if it were altogether perished: yet notwithstanding it is all the while a preparing for springing up again more gloriously.
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So it is with the Church, which seemes to die often in regard of spirituall mortification by afflictions, whereby it is dead to the world:
So it is with the Church, which seems to die often in regard of spiritual mortification by afflictions, whereby it is dead to the world:
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yet all this while, there is a blessed life in the spirit, preparing the soule under the hard pressures of all weathers, to a glorious springing up againe.
yet all this while, there is a blessed life in the Spirit, preparing the soul under the hard pressures of all weathers, to a glorious springing up again.
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Therefore the Church hath no hurt by afflictions, no more then the corne hath by the winter, which is as necessary for it, as the spring-time, or summer.
Therefore the Church hath no hurt by afflictions, no more then the corn hath by the winter, which is as necessary for it, as the springtime, or summer.
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For else, how should the earth be ripened and prepared? how should the wormes and weeds bee killed,
For Else, how should the earth be ripened and prepared? how should the worms and weeds be killed,
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if it were not for hard weather? So it is with a Christian, those afflictions that he suffers,
if it were not for hard weather? So it is with a Christian, those afflictions that he suffers,
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and under which he seemes to be buried, they are as usefull to him as all his comforts.
and under which he seems to be buried, they Are as useful to him as all his comforts.
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Nay a Chistian is more beholding to afflictions for his graces and comforts, then he is to outward blessings.
Nay a Christian is more beholding to afflictions for his graces and comforts, then he is to outward blessings.
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One would thinke that the goldsmith were a spoyling his plate when he is a burning of it,
One would think that the goldsmith were a spoiling his plate when he is a burning of it,
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when all that while the drosse is but a consuming out of it;
when all that while the dross is but a consuming out of it;
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and the vessell so hammered and beaten out, is but a preparing to be a vessell of honour to stand before some great man.
and the vessel so hammered and beaten out, is but a preparing to be a vessel of honour to stand before Some great man.
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So it is with a Christian:
So it is with a Christian:
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an ignorant person looking but one way, thinks God neglects such a one, and that if God cared for such a one,
an ignorant person looking but one Way, thinks God neglects such a one, and that if God cared for such a one,
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or such a one, would or could such and such things befall them? they conclude hence (as the Psalmist saith) God hath forsaken him, and forgotten him.
or such a one, would or could such and such things befall them? they conclude hence (as the Psalmist Says) God hath forsaken him, and forgotten him.
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And as Christ the head of the Church was thought to be forgotten and neglected, even when he was most deare and pretious unto God: And as christ the head of the Church was Thought to be forgotten and neglected, even when he was most deer and precious unto God:
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so even they all this while, the Spirit of God is working an excellent worke in them, preparing and fitting them for grace and glory. Therefore in that respect also:
so even they all this while, the Spirit of God is working an excellent work in them, preparing and fitting them for grace and glory. Therefore in that respect also:
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They shall revive as the Corne. Thirdly, They shall revive as the corne in regard of fructification; They shall revive as the Corn. Thirdly, They shall revive as the corn in regard of fructification;
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It is true both of the Church and of particular graces.
It is true both of the Church and of particular graces.
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We see one graine of corne when it is almost perished and turn'd to froth, nothing in a manner, presently out of it springs a stalke,
We see one grain of corn when it is almost perished and turned to froth, nothing in a manner, presently out of it springs a stalk,
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and thence an eare and in that many eares, God giving it a body, sixtie or a hundred fold as he pleaseth.
and thence an ear and in that many ears, God giving it a body, sixtie or a hundred fold as he Pleases.
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So it is with a Christian, when he is planted he will leaven others, and those others and others.
So it is with a Christian, when he is planted he will leaven Others, and those Others and Others.
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A few Apostles leavened the whole world, scattering the Gospell like lightning all over the same.
A few Apostles leavened the Whole world, scattering the Gospel like lightning all over the same.
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So it is true of grace in Gods Children, it is like a graine of mustard-seed at the first,
So it is true of grace in God's Children, it is like a grain of Mustard seed At the First,
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yet it growes up and fructifies, from knowledge to knowledge, faith to faith, and grace to grace, from vertue to vertue, from strength to strength, from one degree to another:
yet it grows up and fructifies, from knowledge to knowledge, faith to faith, and grace to grace, from virtue to virtue, from strength to strength, from one degree to Another:
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nothing lesse at first, and nothing more great or glorious in this world in progresse of time, nothing so admired of God, and pleasing unto man:
nothing less At First, and nothing more great or glorious in this world in progress of time, nothing so admired of God, and pleasing unto man:
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as this which makes one all glorious and without spot.
as this which makes one all glorious and without spot.
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O! what can be said more to incourage us to come under gratious meanes, to love God and his Ordinances, good company and the communion of Saints, considering they are such happy people? Those that are under their shadow shall returne, revive, and bee vigorous;
OH! what can be said more to encourage us to come under gracious means, to love God and his Ordinances, good company and the communion of Saints, considering they Are such happy people? Those that Are under their shadow shall return, revive, and be vigorous;
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They shall revive as the corne, which doth (when it seemeth to bee dead) notwithstanding all weathers grow up and multiply.They shall revive as the corn, which does (when it seems to be dead) notwithstanding all weathers grow up and multiply.
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And whereas it seem'd dead before and lay hid, being sowen it growes: So being planted in the Church we shall grow:
And whereas it seemed dead before and lay hid, being sown it grows: So being planted in the Church we shall grow:
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for there is a hidden vertue in the least grace, in the least of Gods Ordinances, more then we are aware off (saith Christ) Where two or three are gathered together in my name, there am I in the middest of them.
for there is a hidden virtue in the least grace, in the least of God's Ordinances, more then we Are aware off (Says christ) Where two or three Are gathered together in my name, there am I in the midst of them.
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Much more is this made good in great Congregations and families. But this is not all, he saith;
Much more is this made good in great Congregations and families. But this is not all, he Says;
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They shall grow as the Vine. Howsoever the Church which is the mother Church growes before in the former words:
They shall grow as the Vine. Howsoever the Church which is the mother Church grows before in the former words:
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the new Church that comes under her shadow, shall grow in the same manner; They shall grow as the Lillie: their Branches shall spread:
the new Church that comes under her shadow, shall grow in the same manner; They shall grow as the Lily: their Branches shall spread:
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and more it is said heere, They shall grow as the Vine.
and more it is said Here, They shall grow as the Vine.
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It is a comparison delightfull to the Holy Ghost, to compare Christ to a Uine, the Church to a Uineyard: and Christians unto vines:
It is a comparison delightful to the Holy Ghost, to compare christ to a Vine, the Church to a Vineyard: and Christians unto vines:
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but such as draw all their moysture and fatnesse in them from Christ the true Uine, their sweetnesse being a derivated sweetnesse.
but such as draw all their moisture and fatness in them from christ the true Vine, their sweetness being a derivated sweetness.
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They shall grow as the Vine. The Uine we know is a fruitfull plant: as we reade in the Judges:
They shall grow as the Vine. The Vine we know is a fruitful plant: as we read in the Judges:
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The Olive and the Vine would not forsake their sweetnesse to be a king:
The Olive and the Vine would not forsake their sweetness to be a King:
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for it is said by them, that they revive God and man, being pleasing to them.
for it is said by them, that they revive God and man, being pleasing to them.
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So every true Christian is like a vine for fruitfullnesse, he is a tree of Righteousnesse, a plant of Gods owne planting, a vine that spends himselfe in bearing fruit.
So every true Christian is like a vine for fruitfullness, he is a tree of Righteousness, a plant of God's own planting, a vine that spends himself in bearing fruit.
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Againe, as it is fruitfull, so it is exceeding fruitfull, abounding in fruit, so Christians are vines not onely for a little fruit that they beare:
Again, as it is fruitful, so it is exceeding fruitful, abounding in fruit, so Christians Are vines not only for a little fruit that they bear:
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but because they are aboundantly fruitfull, which is premised: that if they doe as they should do;
but Because they Are abundantly fruitful, which is premised: that if they do as they should do;
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they shall be vines aboundant in the worke of the Lord: And further the vine as we know is never a whit the worse for pruning,
they shall be vines abundant in the work of the Lord: And further the vine as we know is never a whit the Worse for pruning,
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but is pruned and cut (as our Saviour speakes) that it may bring foorth the more fruit.
but is pruned and Cut (as our Saviour speaks) that it may bring forth the more fruit.
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So the Church and people of God are never a whit the worse for afflictions: So the Church and people of God Are never a whit the Worse for afflictions:
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for as the best vines need dressing and pruning, the best ground plowing, the best linnen washing, the best mettall the fire to consume away the drosse, the best things we use having something amisse.
for as the best vines need dressing and pruning, the best ground plowing, the best linen washing, the best mettle the fire to consume away the dross, the best things we use having something amiss.
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So the best Christians need dressing and purging from the great husbandman, whereby they are not the worse but the better, having thereby much corruption purged away from them:
So the best Christians need dressing and purging from the great husbandman, whereby they Are not the Worse but the better, having thereby much corruption purged away from them:
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as the pruning of the vine, makes it not the worse, but drawes wild things from it, which would draw away the strength of the vine.
as the pruning of the vine, makes it not the Worse, but draws wild things from it, which would draw away the strength of the vine.
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A Christian is the better for his afflictions, wherein the glory of the Church especially consists.
A Christian is the better for his afflictions, wherein the glory of the Church especially consists.
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For the Church never thrived better then in Aegypt, where they laboured to crush and to cut the vine.
For the Church never thrived better then in Egypt, where they laboured to crush and to Cut the vine.
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God brought his vine out of Aegypt for all this, maugre all the malice of the enemies.
God brought his vine out of Egypt for all this, maugre all the malice of the enemies.
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The Church was never more glorious in it owne seate, then it was in Babylon under the Captivity, how glorious then was the Church in Daniell and others.
The Church was never more glorious in it own seat, then it was in Babylon under the Captivity, how glorious then was the Church in Daniell and Others.
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Againe, to the outward appearance, the vine is a rugged unseemely plant, being not sightly and beautifull to look on: Again, to the outward appearance, the vine is a rugged unseemly plant, being not sightly and beautiful to look on:
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yet is it aboundantly fruitfull under that unsightlines.
yet is it abundantly fruitful under that unsightlines.
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So if we look to the outward state and face of the Church, it is nothing else to looke to but a deformed company, defaced by affliction, live-lesse heere (as it were) having their life hid up with God in Christ, (as the Apostle speakes) their life heere is covered over with many afflictions, crosses, infirmities and disgraces, whereunto they are subject, like unto other men.
So if we look to the outward state and face of the Church, it is nothing Else to look to but a deformed company, defaced by affliction, Lifeless Here (as it were) having their life hid up with God in christ, (as the Apostle speaks) their life Here is covered over with many afflictions, Crosses, infirmities and disgraces, whereunto they Are Subject, like unto other men.
av cs pns12 vvb p-acp dt j n1 cc n1 pp-f dt n1, pn31 vbz pix av pc-acp vvi p-acp p-acp dt j-vvn n1, vvn p-acp n1, j av (c-acp pn31 vbdr) vhg po32 n1 vvd a-acp p-acp np1 p-acp np1, (c-acp dt n1 vvz) po32 n1 av vbz vvn a-acp p-acp d n2, n2, n2 cc n2, c-crq pns32 vbr j-jn, av-j p-acp j-jn n2.
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Therefore as it was the state of the head, to have no outward forme or beauty,
Therefore as it was the state of the head, to have no outward Form or beauty,
av c-acp pn31 vbds dt n1 pp-f dt n1, pc-acp vhi dx j n1 cc n1,
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though inwardly he was all glorious. So the beauty of the Church is inward:
though inwardly he was all glorious. So the beauty of the Church is inward:
cs av-j pns31 vbds d j. np1 dt n1 pp-f dt n1 vbz j:
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for outward shew, it being unsightly like the vine, crooked and uneven, there being nothing delightfull in it unlesse it be in regard of the fruit that comes from it.
for outward show, it being unsightly like the vine, crooked and uneven, there being nothing delightful in it unless it be in regard of the fruit that comes from it.
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So it is with the Church of God and particular Christians:
So it is with the Church of God and particular Christians:
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who though in outward government they have not that pollicy and outward glory other governments have,
who though in outward government they have not that policy and outward glory other governments have,
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yet there is an inward secret worke of Gods government of the Church by contraries, which exceeds all other pollicies, wherein he brings glory from shame, life by death, hee brings downe and lifts up;
yet there is an inward secret work of God's government of the Church by contraries, which exceeds all other policies, wherein he brings glory from shame, life by death, he brings down and lifts up;
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when he is about his excellent worke, he humbleth first.
when he is about his excellent work, he Humbleth First.
c-crq pns31 vbz p-acp po31 j n1, pns31 vvz ord.
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3400
This is an ordinarie way, therefore wee must not take offence at any outward deformitie that wee see in the Church,
This is an ordinary Way, Therefore we must not take offence At any outward deformity that we see in the Church,
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and in Gods Children, when they seeme to bee trampled upon:
and in God's Children, when they seem to be trampled upon:
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they are but as vines, unsightly to the eye, they have a life, though it be a hidden one.
they Are but as vines, unsightly to the eye, they have a life, though it be a hidden one.
pns32 vbr p-acp c-acp n2, j p-acp dt n1, pns32 vhb dt n1, cs pn31 vbb dt j-vvn pi.
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3403
It is excellently set downe by EZekiel, what the vine is of it selfe, it is serviceable for nothing:
It is excellently Set down by Ezekielem, what the vine is of it self, it is serviceable for nothing:
pn31 vbz av-j vvn a-acp p-acp np1, r-crq dt n1 vbz pp-f pn31 n1, pn31 vbz j p-acp pix:
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we cannot make a pinne of it; It is such a brittle wood as is good for nothing but to beare fruit.
we cannot make a pin of it; It is such a brittle wood as is good for nothing but to bear fruit.
pns12 vmbx vvi dt n1 pp-f pn31; pn31 vbz d dt j n1 c-acp vbz j p-acp pix cc-acp pc-acp vvi n1.
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So take a Christian that professeth Religion, if he be not fruitfull in his place, of all men he is the worst:
So take a Christian that Professes Religion, if he be not fruitful in his place, of all men he is the worst:
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3406
of all men he is either the best, or the worst:
of all men he is either the best, or the worst:
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3407
as the vine, if it beare fruit it is the best, though it be an unsightly tree:
as the vine, if it bear fruit it is the best, though it be an unsightly tree:
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but otherwise it is fit for nothing but the fire.
but otherwise it is fit for nothing but the fire.
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3409
Therefore let no man glory in his profession, that he is baptised, heares sermons, and reads.
Therefore let no man glory in his profession, that he is baptised, hears Sermons, and reads.
av vvb dx n1 n1 p-acp po31 n1, cst pns31 vbz j-vvn, vvz n2, cc vvz.
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3410
But where is thy fruit? wherefore serves the dressing and pruning of the vine,
But where is thy fruit? Wherefore serves the dressing and pruning of the vine,
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3411
but for fruit? if there be no fruit, a Christian is the worst man that lives:
but for fruit? if there be no fruit, a Christian is the worst man that lives:
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3412
worst, in regard that he is bad under good meanes, and in condition he is the worst of all men, his torment is the greater.
worst, in regard that he is bad under good means, and in condition he is the worst of all men, his torment is the greater.
js, p-acp n1 cst pns31 vbz j p-acp j n2, cc p-acp n1 pns31 vbz dt js pp-f d n2, po31 n1 vbz dt jc.
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3413
Those that are barren and unfruitfull under meanes, the time will come, that they will wish they had never enjoyed such a testimony against themselves.
Those that Are barren and unfruitful under means, the time will come, that they will wish they had never enjoyed such a testimony against themselves.
d cst vbr j cc j p-acp n2, dt n1 vmb vvi, cst pns32 vmb vvi pns32 vhd av-x vvn d dt n1 p-acp px32.
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3414
And further, a vine is so weake that it must be prop'd and supported a long,
And further, a vine is so weak that it must be propped and supported a long,
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3415
or else it will lie on the ground;
or Else it will lie on the ground;
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such is the estate of the Church, which must have somethi•g to fence it and under-prop it.
such is the estate of the Church, which must have somethi•g to fence it and underprop it.
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3417
God is the strength of the Church, it is a wondrous weake plant. The Children of God are wondrous weake, and exposed to a wonderfull deale of misery:
God is the strength of the Church, it is a wondrous weak plant. The Children of God Are wondrous weak, and exposed to a wonderful deal of misery:
np1 vbz dt n1 pp-f dt n1, pn31 vbz dt j j n1. dt n2 pp-f np1 vbr j j, cc vvn p-acp dt j n1 pp-f n1:
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3418
in regard whereof and of the injuries and weaknesses they are exposed too, they must have support.
in regard whereof and of the injuries and Weaknesses they Are exposed too, they must have support.
p-acp n1 c-crq cc pp-f dt n2 cc n2 pns32 vbr vvn av, pns32 vmb vhi n1.
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3419
A Christian is compared to the shiftlesse things, Sheep, Lambes, and Doves, and in the plants they are compared to the vine, which needs a strong support, And (as Salomon saith of the conies) though they are a weake people of themselves,
A Christian is compared to the shiftless things, Sheep, Lambs, and Dove, and in the plants they Are compared to the vine, which needs a strong support, And (as Solomon Says of the conies) though they Are a weak people of themselves,
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3420
yet notwithstanding they have a strong rocke over their heads, where they are safe, though they bee as weake as the vine.
yet notwithstanding they have a strong rock over their Heads, where they Are safe, though they be as weak as the vine.
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3421
So Gods people though they bee weake of themselves; yet they have a strong support to up-hold them;
So God's people though they be weak of themselves; yet they have a strong support to uphold them;
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3422
God by the Ordinances of Magistracie and Ministry (especially by his Spirit) keepes them up and supports them, that they spread in largenesse and in fruitfulnesse.
God by the Ordinances of Magistracy and Ministry (especially by his Spirit) keeps them up and supports them, that they spread in largeness and in fruitfulness.
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3423
Is this so, then let us examine our selves what our fruit is:
Is this so, then let us examine our selves what our fruit is:
vbz d av, av vvb pno12 vvi po12 n2 r-crq po12 n1 vbz:
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3424
if we be vines what is our fruit? what comes from us? Certainely if we doe not shew foorth that fruit we should in our lives and conversations, in our speech, carriage and actions,
if we be vines what is our fruit? what comes from us? Certainly if we do not show forth that fruit we should in our lives and conversations, in our speech, carriage and actions,
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3425
when we are called to it, it is an argument that as yet the dew of Gods grace hath never fallen upon us so as it must before wee come to Heaven.
when we Are called to it, it is an argument that as yet the due of God's grace hath never fallen upon us so as it must before we come to Heaven.
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3426
As was said before, a man may endure a dead plant in his ground; but in his orchard he will not.
As was said before, a man may endure a dead plant in his ground; but in his orchard he will not.
a-acp vbds vvn a-acp, dt n1 vmb vvi dt j n1 p-acp po31 n1; cc-acp p-acp po31 n1 pns31 vmb xx.
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3427
He may endure weeds in pastures, in neglected grounds, but not in his garden.
He may endure weeds in pastures, in neglected grounds, but not in his garden.
pns31 vmb vvi n2 p-acp n2, p-acp j-vvn n2, cc-acp xx p-acp po31 n1.
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3428
If wee be Lillies in Gods Garden, and vines in his Orchard, we must be fruitfull and grow,
If we be Lilies in God's Garden, and vines in his Orchard, we must be fruitful and grow,
cs pns12 vbb n2 p-acp npg1 n1, cc n2 p-acp po31 n1, pns12 vmb vbi j cc vvi,
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3429
or else God will not endure us.
or Else God will not endure us.
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3430
Of all woes, the greatest woe lies upon them, who enjoy plentifull and aboundant meanes and yet are not fruitfull. Of all woes, the greatest woe lies upon them, who enjoy plentiful and abundant means and yet Are not fruitful.
pp-f d n2, dt js n1 vvz p-acp pno32, r-crq vvb j cc j n2 cc av vbr xx j.
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3431
That we are vines, and Gods vines, it is in the next place an Use of Comfort;
That we Are vines, and God's vines, it is in the next place an Use of Comfort;
cst pns12 vbr n2, cc npg1 n2, pn31 vbz p-acp dt ord n1 dt n1 pp-f n1;
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3432
that God therefore will have a care of us, if we be fruitfull, he will have a speciall care of that place where his vines are planted,
that God Therefore will have a care of us, if we be fruitful, he will have a special care of that place where his vines Are planted,
cst np1 av vmb vhi dt n1 pp-f pno12, cs pns12 vbb j, pns31 vmb vhi dt j n1 pp-f d n1 c-crq po31 n2 vbr vvn,
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3433
if we see many gratious persons, and families who are conscionable in their practise and conversation, we may rest assured that God the great husbandman will have a speciall care of those choice vines and the places they live in, they carry the blessing of God with them wheresoever they goe, with a shadow and protection, making every place the better for them.
if we see many gracious Persons, and families who Are conscionable in their practice and Conversation, we may rest assured that God the great husbandman will have a special care of those choice vines and the places they live in, they carry the blessing of God with them wheresoever they go, with a shadow and protection, making every place the better for them.
cs pns12 vvb d j n2, cc n2 r-crq vbr j p-acp po32 n1 cc n1, pns12 vmb vvi j-vvn cst np1 dt j n1 vmb vhi dt j n1 pp-f d j n2 cc dt n2 pns32 vvb p-acp, pns32 vvb dt n1 pp-f np1 p-acp pno32 c-crq pns32 vvb, p-acp dt n1 cc n1, vvg d n1 dt jc p-acp pno32.
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3434
For God will care for those vines which bring foorth much fruit; As it is in Esay; Spoile it not, for there is a Blessing in it.
For God will care for those vines which bring forth much fruit; As it is in Isaiah; Spoil it not, for there is a Blessing in it.
p-acp np1 vmb vvi p-acp d n2 r-crq vvb av av-d n1; c-acp pn31 vbz p-acp np1; vvb pn31 xx, c-acp pc-acp vbz dt n1 p-acp pn31.
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3435
If a Christian be fruitful, and labours to be more fruitfull, God gives a prohibition, he is my vine, do him no harme: If a Christian be fruitful, and labours to be more fruitful, God gives a prohibition, he is my vine, do him no harm:
cs dt njp vbb j, cc n2 pc-acp vbi av-dc j, np1 vvz dt n1, pns31 vbz po11 n1, vdb pno31 dx n1:
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3436
Touch not mine annoynted, nor do my Prophets no harme. Touch not mine anointed, nor do my prophets no harm.
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3437
Satan himself and all creatures in Heaven and in Earth, have a prohibition to touch his vines no further then shall be for their good.
Satan himself and all creatures in Heaven and in Earth, have a prohibition to touch his vines no further then shall be for their good.
np1 px31 cc d n2 p-acp n1 cc p-acp n1, vhb dt n1 pc-acp vvi po31 n2 av-dx av-jc av vmb vbi p-acp po32 j.
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3438
Will a man suffer men to come into his Orchard to break downe his vines? he will not.
Will a man suffer men to come into his Orchard to break down his vines? he will not.
n1 dt n1 vvi n2 pc-acp vvi p-acp po31 n1 pc-acp vvi a-acp po31 n2? pns31 vmb xx.
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3439
Surely though the sinnes of this nation be very great:
Surely though the Sins of this Nation be very great:
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3440
yet one thing ministreth hope, God hath a great many vines under his shadow and protection, many conscionable Magistrates, Ministers and people of other professions;
yet one thing Ministereth hope, God hath a great many vines under his shadow and protection, many conscionable Magistrates, Ministers and people of other professions;
av crd n1 vvz n1, np1 vhz dt j d n2 p-acp po31 n1 cc n1, d j n2, n2 cc n1 pp-f j-jn n2;
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3441
Governours of families and the like, which walke holily, God will spare the vineyard, even for the vines that beare fruit.
Governors of families and the like, which walk holily, God will spare the vineyard, even for the vines that bear fruit.
n2 pp-f n2 cc dt j, r-crq vvb av-j, np1 vmb vvi dt n1, av p-acp dt n2 cst vvb n1.
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3442
A notable place amongst others we have Cant. 2.15. Take us the Foxes and the little Foxes that spoile the vine:
A notable place among Others we have Cant 2.15. Take us the Foxes and the little Foxes that spoil the vine:
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3443
for our vines have tender grapes. for our vines have tender grapes.
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3444
There is in every Church not onely grosse Papists, and forraigne enemies, that would roote out all if it were in their power:
There is in every Church not only gross Papists, and foreign enemies, that would root out all if it were in their power:
pc-acp vbz p-acp d n1 xx av-j j njp2, cc j n2, cst vmd vvi av av-d cs pn31 vbdr p-acp po32 n1:
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but subtill foxes also, men that pride themselves in divelish pollicie, to under-mine the Church and Children of God:
but subtle foxes also, men that pride themselves in devilish policy, to undermine the Church and Children of God:
cc-acp j n2 av, n2 cst n1 px32 p-acp j n1, p-acp j dt n1 cc n2 pp-f np1:
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3446
who whersoever they see vine or grapes, they malice that: both the meanes and grace wrought by the meanes is the object of their crueltie.
who wheresoever they see vine or grapes, they malice that: both the means and grace wrought by the means is the Object of their cruelty.
r-crq c-crq pns32 vvb n1 cc n2, pns32 n1 d: d dt n2 cc n1 vvn p-acp dt n2 vbz dt n1 pp-f po32 n1.
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3447
Subtile foxes they are who account it a great deale of glory to be accounted polliticke men, to do mischiefe secretly and closely in the Church:
Subtle foxes they Are who account it a great deal of glory to be accounted politic men, to do mischief secretly and closely in the Church:
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3448
will God suffer these foxes? no, he will not, Take us the foxes, the little foxes that destroy the vines.
will God suffer these foxes? no, he will not, Take us the foxes, the little foxes that destroy the vines.
vmb np1 vvi d n2? uh-dx, pns31 vmb xx, vvb pno12 dt n2, dt j n2 cst vvb dt n2.
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3449
God hath young growing vines, so as he will not onely care for the great vines,
God hath young growing vines, so as he will not only care for the great vines,
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3450
but for the tender vines also.
but for the tender vines also.
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3451
Christ hath a care of his Lambs, as he said to Peter, lovest thou me &c. Then feed my Lambes, my little ones.
christ hath a care of his Lambs, as he said to Peter, Lovest thou me etc. Then feed my Lambs, my little ones.
np1 vhz dt n1 pp-f po31 n2, c-acp pns31 vvd p-acp np1, vv2 pns21 pno11 av av vvi po11 n2, po11 j pi2.
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3452
So Christ speakes in the Gospell of these little ones, I tell you (of a truth) that the Angels of these little ones, behold the face of my Father, &c. And so he speakes in another place;
So christ speaks in the Gospel of these little ones, I tell you (of a truth) that the Angels of these little ones, behold the face of my Father, etc. And so he speaks in Another place;
av np1 vvz p-acp dt n1 pp-f d j pi2, pns11 vvb pn22 (pp-f dt n1) cst dt n2 pp-f d j pi2, vvb dt n1 pp-f po11 n1, av cc av pns31 vvz p-acp j-jn n1;
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A bruised reed will he not breake, and smoaking flaxe will he not quench, untill he bring foorth judgment unto victorie. A Bruised reed will he not break, and smoking flax will he not quench, until he bring forth judgement unto victory.
dt j-vvn n1 vmb pns31 xx vvi, cc j-vvg n1 vmb pns31 xx vvi, c-acp pns31 vvb av n1 p-acp n1.
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So likewise he promiseth, that he will carry the lambes in his bosome, and gently lead them that are with young.
So likewise he promises, that he will carry the Lambs in his bosom, and gently led them that Are with young.
av av pns31 vvz, cst pns31 vmb vvi dt n2 p-acp po31 n1, cc av-j vvi pno32 cst vbr p-acp j.
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The next use shall be for incouragement unto weake ones:
The next use shall be for encouragement unto weak ones:
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should tender and weake Christians then be discouraged for whom God is so carefull? surely no.
should tender and weak Christians then be discouraged for whom God is so careful? surely no.
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Put case they bring forth but little fruite, yet, O destroy it not, for a blessing is in it.
Put case they bring forth but little fruit, yet, Oh destroy it not, for a blessing is in it.
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Therfore let us not be discouraged if wee be Gods vines:
Therefore let us not be discouraged if we be God's vines:
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which is knowne and discovered, not by the abundance of fruit only, but by the kind of our fruit also;
which is known and discovered, not by the abundance of fruit only, but by the kind of our fruit also;
r-crq vbz vvn cc vvn, xx p-acp dt n1 pp-f n1 av-j, cc-acp p-acp dt n1 pp-f po12 n1 av;
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if it come from the Spirit of God, and rellish of the Spirit, though it be not in such plenty:
if it come from the Spirit of God, and relish of the Spirit, though it be not in such plenty:
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yet a vine is not a thorne, a Christian is not to be discouraged though he bring not forth aboundance of fruit at the first.
yet a vine is not a thorn, a Christian is not to be discouraged though he bring not forth abundance of fruit At the First.
av dt n1 vbz xx dt n1, dt njp vbz xx pc-acp vbi vvn cs pns31 vvb xx av n1 pp-f n1 p-acp dt ord.
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There are different degrees and tempers of soyle, and of ages in Christianity, which is spoken to incourage those that are good,
There Are different Degrees and tempers of soil, and of ages in Christianity, which is spoken to encourage those that Are good,
pc-acp vbr j n2 cc n2 pp-f n1, cc pp-f n2 p-acp np1, r-crq vbz vvn pc-acp vvi d cst vbr j,
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and yet are discouraged, because it is not with them as with some other Christians of their acquaintance.
and yet Are discouraged, Because it is not with them as with Some other Christians of their acquaintance.
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Know that there is no set measure of grace necessary to salvation but truth.
Know that there is no Set measure of grace necessary to salvation but truth.
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God doth assigne us a measure of grace according to his good pleasure, and according as he hath purposed to make us profitable to others in the use of meanes.
God does assign us a measure of grace according to his good pleasure, and according as he hath purposed to make us profitable to Others in the use of means.
np1 vdz vvi pno12 dt n1 pp-f n1 vvg p-acp po31 j n1, cc vvg c-acp pns31 vhz vvn pc-acp vvi pno12 j p-acp n2-jn p-acp dt n1 pp-f n2.
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Those whom hee meanes to use for suffering or doing of great matters in the Church, those he fits sutably for that he meanes to call them to:
Those whom he means to use for suffering or doing of great matters in the Church, those he fits suitably for that he means to call them to:
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others have not that aboundance of grace, out of Gods wisdome, who knowes best how to dispense his owne graces to his owne glory.
Others have not that abundance of grace, out of God's Wisdom, who knows best how to dispense his own graces to his own glory.
ng2-jn vhb xx d n1 pp-f n1, av pp-f npg1 n1, r-crq vvz av-js c-crq pc-acp vvi po31 d n2 p-acp po31 d n1.
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If we allow not our selves in our weaknesses, but groane under them, hate them, and strive against them, reaching towards perfection:
If we allow not our selves in our Weaknesses, but groan under them, hate them, and strive against them, reaching towards perfection:
cs pns12 vvb xx po12 n2 p-acp po12 n2, cc-acp n1 p-acp pno32, vvb pno32, cc vvi p-acp pno32, vvg p-acp n1:
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in this case our weaknesses shall not hurt our salvation; but God will perfect his power in our weaknesse.
in this case our Weaknesses shall not hurt our salvation; but God will perfect his power in our weakness.
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So we see it is not the multitude of fruit, but the sincerity of it, if it be true, that makes a Christian; So we see it is not the multitude of fruit, but the sincerity of it, if it be true, that makes a Christian;
av pns12 vvb pn31 vbz xx dt n1 pp-f n1, cc-acp dt n1 pp-f pn31, cs pn31 vbb j, cst vvz dt njp;
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if there be truth of grace, it will out and spread the branches, it shall not alwayes be so with us.
if there be truth of grace, it will out and spread the branches, it shall not always be so with us.
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Sincerity and indeavour to grow, with a desire and thirst after growth, makes a man a Christian.
Sincerity and endeavour to grow, with a desire and thirst After growth, makes a man a Christian.
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Therefore as was said, we must not be discouraged, though our growth and spreading be not like others. Every Christian hath his measure;
Therefore as was said, we must not be discouraged, though our growth and spreading be not like Others. Every Christian hath his measure;
av a-acp vbds vvn, pns12 vmb xx vbi vvn, cs po12 n1 cc j-vvg vbb xx av-j n2-jn. np1 njp vhz po31 n1;
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though every one be bound to goe further and further, from faith to faith, and grace to grace:
though every one be bound to go further and further, from faith to faith, and grace to grace:
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yet there is a blessing in a little, and a promise also to him that useth it well:
yet there is a blessing in a little, and a promise also to him that uses it well:
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To him that hath it shall be given. Christ hath a care that the foxes doe not hurt the little tender grapes:To him that hath it shall be given. christ hath a care that the foxes do not hurt the little tender grapes:
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let none therfore be discouraged for their non-proficiency in the wayes of God, so as to goe backe and leave off, he knowes best when and how to take away the bates, snares and temptations that are set to catch them, and discourage them. let none Therefore be discouraged for their nonproficiency in the ways of God, so as to go back and leave off, he knows best when and how to take away the bates, snares and temptations that Are Set to catch them, and discourage them.
vvd pix av vbi vvn p-acp po32 n1 p-acp dt n2 pp-f np1, av c-acp pc-acp vvi av cc vvi a-acp, pns31 vvz av-js c-crq cc c-crq pc-acp vvi av dt vvz, n2 cc n2 cst vbr vvn pc-acp vvi pno32, cc vvi pno32.
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Let God alone with his owne worke, who is the great vinedresser:
Let God alone with his own work, who is the great vinedresser:
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doe thou thine owne worke, attend upon good meanes, waite upon God, and then let the malice of the world and the Divell be what they will, he will have a care of his vines,
do thou thine own work, attend upon good means, wait upon God, and then let the malice of the world and the devil be what they will, he will have a care of his vines,
vdb pns21 po21 d n1, vvb p-acp j n2, vvb p-acp np1, cc av vvb dt n1 pp-f dt n1 cc dt n1 vbi r-crq pns32 vmb, pns31 vmb vhi dt n1 pp-f po31 n2,
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and the more care, the more young and tender they are, &c.
and the more care, the more young and tender they Are, etc.
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These considerations may affect us, not only to take good by the vine for our bodies,
These considerations may affect us, not only to take good by the vine for our bodies,
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but for our soules also, and so the same thing may cherish both body and soule.
but for our Souls also, and so the same thing may cherish both body and soul.
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A Christian by grace hath an extracting vertue, to draw holy uses out of every thing,
A Christian by grace hath an extracting virtue, to draw holy uses out of every thing,
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as the Holy Ghost here compares us to a vine, to teach us these and the like things now unfolded. The last thing promised is,
as the Holy Ghost Here compares us to a vine, to teach us these and the like things now unfolded. The last thing promised is,
c-acp dt j n1 av vvz pno12 p-acp dt n1, pc-acp vvi pno12 d cc dt j n2 av vvn. dt ord n1 vvn vbz,
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The sent thereof shall be as the vine of Lebanon. The sent thereof shall be as the vine of Lebanon.
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This Lebanon was a mountanous place, on the north side of Iudea, wondrous fruitfull in all kind of trees, in Cedars and goodly Vines, so it did abound in spice, and all goodly things.
This Lebanon was a mountainous place, on the north side of Iudea, wondrous fruitful in all kind of trees, in Cedars and goodly Vines, so it did abound in spice, and all goodly things.
d np1 vbds dt j n1, p-acp dt n1 n1 pp-f np1, j j p-acp d n1 pp-f n2, p-acp n2 cc j n2, av pn31 vdd vvi p-acp n1, cc d j n2.
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Therefore to shew that a Christian should be the best of his ranke, he fetches comparisons from the best things in nature.
Therefore to show that a Christian should be the best of his rank, he Fetches comparisons from the best things in nature.
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The sent thereof shall be as the vine of Lebanon. The sent thereof shall be as the vine of Lebanon.
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Now the Vine of Lebanon had a sweet sent in it, both to draw to the liking,
Now the Vine of Lebanon had a sweet sent in it, both to draw to the liking,
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and then to delight in the tast and taking thereof.
and then to delight in the taste and taking thereof.
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So it is with the graces of God in his children, they carry as it were a sweet sent with them, both to draw others to delight in,
So it is with the graces of God in his children, they carry as it were a sweet sent with them, both to draw Others to delight in,
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and tast of the same things. But how comes it to passe that Christians send forth so sweet a sent?
and taste of the same things. But how comes it to pass that Christians send forth so sweet a sent?
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Because they are in Christ, in whom the oyntment and all sweetnesse is in fulnesse.
Because they Are in christ, in whom the ointment and all sweetness is in fullness.
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From him the Head first, and from thence it is derived unto the members, all who must partake of this ointment.
From him the Head First, and from thence it is derived unto the members, all who must partake of this ointment.
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As it is said of the head of Aaron, that that ointment which was powred on his head, ran downe to his skirts,
As it is said of the head of Aaron, that that ointment which was poured on his head, ran down to his skirts,
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and all his rich attire about. So that sweetnesse in Christ is powred on the skirts, all along upon his members,
and all his rich attire about. So that sweetness in christ is poured on the skirts, all along upon his members,
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even the meanest Christian receiveth Grace for Grace, sweetnesse from Christ.
even the Meanest Christian receives Grace for Grace, sweetness from christ.
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The Virgins: that is, such as defile not themselves with idolatry and such other lewd courses: The Virgins: that is, such as defile not themselves with idolatry and such other lewd courses:
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they follow after Christ in the smell of his sweet oyntments.
they follow After christ in the smell of his sweet ointments.
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It is spoken of Christ who carrieth such a sweet smell with him, as all his garments smell of Myrrh, Aloes and Cassia, &c. So sweet is the smell of Christ when he is unfolded in his Benefits and Offices, that the pure and holy virgin soules of the Saints follow after it.
It is spoken of christ who Carrieth such a sweet smell with him, as all his garments smell of Myrrh, Aloes and Cassia, etc. So sweet is the smell of christ when he is unfolded in his Benefits and Offices, that the pure and holy Virgae Souls of the Saints follow After it.
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His Name is as an oyntment powred out; His Name is as an ointment poured out;
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that is, himselfe is his Name, and his Name is himselfe (as the Hebrew Proverbe is) Christ made knowne in the unfolding of the Word, that is his Name. that is, himself is his Name, and his Name is himself (as the Hebrew Proverb is) christ made known in the unfolding of the Word, that is his Name.
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When the box is opened, all in Christ is like oyntment, in the preaching of the Word all is sweet,
When the box is opened, all in christ is like ointment, in the preaching of the Word all is sweet,
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and nothing but sweet in Jesus.
and nothing but sweet in jesus.
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Now a Christian being a member of Christ, and a virgin soule following Christ, must needs draw sweetnesse from him, casting out that sent unto others drawen from him,
Now a Christian being a member of christ, and a Virgae soul following christ, must needs draw sweetness from him, casting out that sent unto Others drawn from him,
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because they partake of Christs annoynting.
Because they partake of Christ anointing.
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What is the name of a Christian, but a man anoynted with Christs oyntment, one annoynted to be a King and a Priest in some sort? therefore, they carry the savour of him wheresoever they goe.
What is the name of a Christian, but a man anointed with Christ ointment, one anointed to be a King and a Priest in Some sort? Therefore, they carry the savour of him wheresoever they go.
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Aaron the high Priest, had sweet garments, which made a savour where he went, having Bels and sweet Pomgranates at the bottome of his garment. Aaron the high Priest, had sweet garments, which made a savour where he went, having Bells and sweet Pomegranates At the bottom of his garment.
np1 dt j n1, vhd j n2, r-crq vvd dt n1 c-crq pns31 vvd, vhg n2 cc j n2 p-acp dt n1 pp-f po31 n1.
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Hee had not onely Bels to discover him; but sweet pomegranates also. So it is with every Christian;
He had not only Bells to discover him; but sweet pomegranates also. So it is with every Christian;
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not onely the Minister, but every Christian is a Priest under the New Testament, and carrieth a savour with him, graces that spread and cast a sweet sent in all places wheresoever, which they exercise upon all good occasions:
not only the Minister, but every Christian is a Priest under the New Testament, and Carrieth a savour with him, graces that spread and cast a sweet sent in all places wheresoever, which they exercise upon all good occasions:
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as Saint Paul expresseth it, They savour the things of the Spirit.
as Saint Paul Expresses it, They savour the things of the Spirit.
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Those who are in Christ, they have the Spirit of Christ, or they are none of his.
Those who Are in christ, they have the Spirit of christ, or they Are none of his.
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And having the Spirit of Christ they savour of the things of the Spirit, that is their thoughts, speeches, actions, and conversation are savoury.
And having the Spirit of christ they savour of the things of the Spirit, that is their thoughts, Speeches, actions, and Conversation Are savoury.
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Those that are in the flesh (saith the) Apostle cannot please God, they are unsavoury. Those that Are in the Flesh (Says thee) Apostle cannot please God, they Are unsavoury.
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A carnall man hath no savour in his speeches, they are either worldly or civill, without spirituall savour:
A carnal man hath no savour in his Speeches, they Are either worldly or civil, without spiritual savour:
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because he hath nothing of the Spirit of Christ to savour off.
Because he hath nothing of the Spirit of christ to savour off.
c-acp pns31 vhz pix pp-f dt n1 pp-f np1 pc-acp vvi a-acp.
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His heart (saith Salomon ) is little worth, the like we may say of his thoughts, actions,
His heart (Says Solomon) is little worth, the like we may say of his thoughts, actions,
po31 n1 (vvz np1) vbz j n1, dt av-j pns12 vmb vvi pp-f po31 n2, n2,
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543
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and affections, they are unsavoury and little worth.
and affections, they Are unsavoury and little worth.
cc n2, pns32 vbr j cc j n1.
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Hee hath a dead heart to goodnesse, and thence whatsoever goodnesse commeth from him is forced and against the haire (as we say) But a Christian having the Spirit of Christ;
He hath a dead heart to Goodness, and thence whatsoever Goodness comes from him is forced and against the hair (as we say) But a Christian having the Spirit of christ;
pns31 vhz dt j n1 p-acp n1, cc av r-crq n1 vvz p-acp pno31 vbz vvn cc p-acp dt n1 (c-acp pns12 vvb) cc-acp dt njp vhg dt n1 pp-f np1;
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543
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and therewith communion with Christ, all his discourses and actions are for the most part savoury, those he acteth as a Christian;
and therewith communion with christ, all his discourses and actions Are for the most part savoury, those he Acts as a Christian;
cc av n1 p-acp np1, d po31 n2 cc n2 vbr p-acp dt av-ds n1 j, d pns31 vvz p-acp dt njp;
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therefore from his communion with Christ it is said here, His smell shall be as Lebanon.
Therefore from his communion with christ it is said Here, His smell shall be as Lebanon.
av p-acp po31 n1 p-acp np1 pn31 vbz vvn av, po31 n1 vmb vbi c-acp np1.
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The sent thereof shall be as the Vine of Lebanon. The sent thereof shall be as the Vine of Lebanon.
dt vvn av vmb vbi p-acp dt n1 pp-f np1.
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Delightfull both to God and holy blessed spirits, likewise to the Church, and to the Angels which are about us,
Delightful both to God and holy blessed spirits, likewise to the Church, and to the Angels which Are about us,
j d p-acp np1 cc j j-vvn n2, av p-acp dt n1, cc p-acp dt n2 r-crq vbr p-acp pno12,
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and pleasing to our owne spirits;
and pleasing to our own spirits;
cc vvg p-acp po12 d n2;
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for there issueth a wondrous contentment, even to the conscience of a person which is fruitfull and aboundant in goodnesse, that soule receiveth an answerable proportion of comfort.
for there issueth a wondrous contentment, even to the conscience of a person which is fruitful and abundant in Goodness, that soul receives an answerable proportion of Comfort.
c-acp pc-acp vvz dt j n1, av p-acp dt n1 pp-f dt n1 r-crq vbz j cc j p-acp n1, cst n1 vvz dt j n1 pp-f n1.
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As it is with heate that accompanieth fire alway;
As it is with heat that accompanieth fire always;
p-acp pn31 vbz p-acp n1 cst vvz n1 av;
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so there is a kinde of heate of comfort, which naturally accompanieth the heate of any good action:
so there is a kind of heat of Comfort, which naturally accompanieth the heat of any good actium:
av a-acp vbz dt n1 pp-f n1 pp-f n1, r-crq av-j vvz dt n1 pp-f d j n1:
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there remaineth a sweet relish to the conscience of the performer, reflecting with Humility upon himselfe, with thankefulnesse to God, from whose Dew (as we have heard before) commeth whatsoever is good:
there remains a sweet relish to the conscience of the performer, reflecting with Humility upon himself, with thankfulness to God, from whose Due (as we have herd before) comes whatsoever is good:
a-acp vvz dt j n1 p-acp dt n1 pp-f dt n1, vvg p-acp n1 p-acp px31, p-acp n1 p-acp np1, p-acp rg-crq j-jn (c-acp pns12 vhb vvn a-acp) vvz c-crq vbz j:
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reflecting on this with an eye to the principall cause it breeds a great deale of comfort to the soule.
reflecting on this with an eye to the principal cause it breeds a great deal of Comfort to the soul.
vvg p-acp d p-acp dt n1 p-acp dt j-jn n1 pn31 vvz dt j n1 pp-f n1 p-acp dt n1.
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As it was said of Iosiah, the memory of Iosiah was like the oyntment of the Apothecary,
As it was said of Josiah, the memory of Josiah was like the ointment of the Apothecary,
p-acp pn31 vbds vvn pp-f np1, dt n1 pp-f np1 vbds av-j dt n1 pp-f dt n1,
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whereas one the contrary, Jt is said, The remembrance of the wicked shall rot.
whereas one the contrary, It is said, The remembrance of the wicked shall rot.
cs crd dt n-jn, np1 vbz vvn, dt n1 pp-f dt j vmb vvi.
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God threatneth the Jewes, that they should be a hissing to all nations, and that they should be abhominable to all kinde of people (for what is so odious now as the name of a Iew? ) yet certainely this whole promise shall be verified even of them: God threatens the Jews, that they should be a hissing to all Nations, and that they should be abominable to all kind of people (for what is so odious now as the name of a Iew?) yet Certainly this Whole promise shall be verified even of them:
np1 vvz dt np2, cst pns32 vmd vbi dt j-vvg p-acp d n2, cc cst pns32 vmd vbi j p-acp d n1 pp-f n1 (c-acp r-crq vbz av j av c-acp dt n1 pp-f dt np1?) av av-j d j-jn n1 vmb vbi vvn av pp-f pno32:
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this whole Chapter having an eye unto the calling of the Iewes.
this Whole Chapter having an eye unto the calling of the Iewes.
d j-jn n1 vhg dt n1 p-acp dt n-vvg pp-f dt np2.
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The time will come that the sent of these odious people (who are now the object of hatred unto all people) shall bee as the Vine of Lebanon.
The time will come that the sent of these odious people (who Are now the Object of hatred unto all people) shall be as the Vine of Lebanon.
dt n1 vmb vvi d dt n1 pp-f d j n1 (r-crq vbr av dt n1 pp-f n1 p-acp d n1) vmb vbi p-acp dt n1 pp-f np1.
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If this be so, it cuts off a carnall exception of senselesse persons, that thinke they can stop mens mouthes with this.
If this be so, it cuts off a carnal exception of senseless Persons, that think they can stop men's mouths with this.
cs d vbb av, pn31 vvz a-acp dt j n1 pp-f j n2, cst vvb pns32 vmb vvi ng2 n2 p-acp d.
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I cannot make so much shew as you, but J hope I have as good a heart to God as you, or as the best.
I cannot make so much show as you, but J hope I have as good a heart to God as you, or as the best.
pns11 vmbx vvi av av-d vvi c-acp pn22, cc-acp pns11 vvb pns11 vhb p-acp j dt n1 p-acp np1 c-acp pn22, cc p-acp dt js.
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But a Christian is a Vine, that brings foorth grapes, and much fruit, and casts a sent from him (as the sent of Lebanon ) upon all fit occasions.
But a Christian is a Vine, that brings forth grapes, and much fruit, and Cast a sent from him (as the sent of Lebanon) upon all fit occasions.
p-acp dt njp vbz dt n1, cst vvz av n2, cc d n1, cc vvz dt vvn p-acp pno31 (c-acp dt n1 pp-f np1) p-acp d j n2.
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For his words should be, as the Apples of Gold set with pictures of silver.
For his words should be, as the Apples of Gold Set with pictures of silver.
p-acp po31 n2 vmd vbi, p-acp dt n2 pp-f n1 vvn p-acp n2 pp-f n1.
(14) sermon (DIV2)
546
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He is seasonable in his actions of Consolation, and bringeth foorth his fruit in due season, as the promise is.
He is seasonable in his actions of Consolation, and brings forth his fruit in due season, as the promise is.
pns31 vbz j p-acp po31 n2 pp-f n1, cc vvz av po31 n1 p-acp j-jn n1, c-acp dt n1 vbz.
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For Salomon sheweth, that every thing is made beautifull in his season. For Solomon shows, that every thing is made beautiful in his season.
p-acp np1 vvz, cst d n1 vbz vvn j p-acp po31 n1.
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Those therefore, that have not a good word to speake, but rather expresse the contrarie, rotten unsavoury discourse, vaine in their conversation, savouring nothing that is good:
Those Therefore, that have not a good word to speak, but rather express the contrary, rotten unsavoury discourse, vain in their Conversation, savouring nothing that is good:
d av, cst vhb xx dt j n1 pc-acp vvi, cc-acp av-c vvi dt n-jn, j-vvn j n1, j p-acp po32 n1, vvg pix cst vbz j:
(14) sermon (DIV2)
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how have they as good a heart to God as the best? No this is not to be a Christian, who should savour like Aarons garments,
how have they as good a heart to God as the best? No this is not to be a Christian, who should savour like Aaron's garments,
c-crq vhb pns32 c-acp j dt n1 p-acp np1 p-acp dt js? dx d vbz xx pc-acp vbi dt njp, r-crq vmd vvi av-j npg1 n2,
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or like these graces comming from his head to him:
or like these graces coming from his head to him:
cc av-j d n2 vvg p-acp po31 n1 p-acp pno31:
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546
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who should spread abroad his sweetnesse unto others, shining out as a light amongst others? Therefore away with this base plea:
who should spread abroad his sweetness unto Others, shining out as a Light among Others? Therefore away with this base plea:
r-crq vmd vvi av po31 n1 p-acp n2-jn, vvg av p-acp dt j p-acp n2-jn? av av p-acp d j n1:
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a rotten speech, argueth a rotten heart.
a rotten speech, argue a rotten heart.
dt j-vvn n1, vvz dt j-vvn n1.
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What can come out of a vessell but such as is within it, if the issues be naught, what is the vessell but naught? if all be unsavoury outward, what is there but a rotten heart within.
What can come out of a vessel but such as is within it, if the issues be nought, what is the vessel but nought? if all be unsavoury outward, what is there but a rotten heart within.
q-crq vmb vvi av pp-f dt n1 p-acp d c-acp vbz p-acp pn31, cs dt n2 vbb pix, r-crq vbz dt n1 p-acp pix? cs d vbb j j, r-crq vbz a-acp p-acp dt j-vvn n1 a-acp.
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Againe, if Christians should cast a sent and savour, this should moove and stirre them up,
Again, if Christians should cast a sent and savour, this should move and stir them up,
av, cs np1 vmd vvi dt n1 cc n1, d vmd vvi cc vvi pno32 a-acp,
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if they will answer their title to be Christians, sweet, annoynted persons, Priests to God, to labour more and more to be spirituall and savour the things of the Spirit:
if they will answer their title to be Christians, sweet, anointed Persons, Priests to God, to labour more and more to be spiritual and savour the things of the Spirit:
cs pns32 vmb vvi po32 n1 pc-acp vbi np1, j, vvd n2, n2 p-acp np1, pc-acp vvi av-dc cc av-dc pc-acp vbi j cc vvb dt n2 pp-f dt n1:
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and to labour for more and more communion with Christ in the use of all sanctified meanes, that they may have the Spirit of Christ in their conversation, shewing foorth the Humility, Patience, Love and Obedience of Christ.
and to labour for more and more communion with christ in the use of all sanctified means, that they may have the Spirit of christ in their Conversation, showing forth the Humility, Patience, Love and obedience of christ.
cc pc-acp vvi p-acp av-dc cc dc n1 p-acp np1 p-acp dt n1 pp-f d j-vvn n2, cst pns32 vmb vhi dt n1 pp-f np1 p-acp po32 n1, vvg av dt n1, n1, n1 cc n1 pp-f np1.
(14) sermon (DIV2)
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As Peter speakes and exhorteth us, to shew foorth the vertues of him who hath called us from darkenesse into his marvellous light.
As Peter speaks and exhorteth us, to show forth the Virtues of him who hath called us from darkness into his marvellous Light.
p-acp np1 vvz cc vvz pno12, pc-acp vvi av dt n2 pp-f pno31 r-crq vhz vvn pno12 p-acp n1 p-acp po31 j n1.
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Then we answer our title, and cast foorth a sent like Lebanon, when inwardly and outwardly, all things joyne to make us fruitfull and savoury before God and man.
Then we answer our title, and cast forth a sent like Lebanon, when inwardly and outwardly, all things join to make us fruitful and savoury before God and man.
av pns12 vvb po12 n1, cc vvd av dt vvn av-j np1, c-crq av-j cc av-j, d n2 vvb pc-acp vvi pno12 j cc j p-acp np1 cc n1.
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What will come of it if we be fruitfull and savourie?
What will come of it if we be fruitful and savoury?
q-crq vmb vvi pp-f pn31 cs pns12 vbb j cc j?
(14) sermon (DIV2)
548
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God will be more pleased in all our actions, and will smell a sweet savour of rest, as it is said of Noah after his comming out of the Arke; for God delights in his owne graces, which he admireth in us.
God will be more pleased in all our actions, and will smell a sweet savour of rest, as it is said of Noah After his coming out of the Ark; for God delights in his own graces, which he admireth in us.
np1 vmb vbi av-dc vvn p-acp d po12 n2, cc n1 vvi dt j n1 pp-f n1, c-acp pn31 vbz vvn pp-f np1 p-acp po31 vvg av pp-f dt n1; p-acp np1 vvz p-acp po31 d n2, r-crq pns31 vvz p-acp pno12.
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As hee said to the woeman of Canaan, O woeman, great is thy faith, be it unto thee as thou wilt.
As he said to the woman of Canaan, Oh woman, great is thy faith, be it unto thee as thou wilt.
p-acp pns31 vvd p-acp dt n1 pp-f np1, uh n1, j vbz po21 n1, vbb pn31 p-acp pno21 c-acp pns21 vm2.
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God as it were stands admiring his owne graces, he is so delighted with the Faith, Love, Prayers,
God as it were Stands admiring his own graces, he is so delighted with the Faith, Love, Prayers,
np1 p-acp pn31 vbdr n2 vvg po31 d n2, pns31 vbz av vvn p-acp dt n1, n1, n2,
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and Patience of his children, which is further excellently expressed in the Canticles. Who is this that commeth up out of the wildernesse like pillars of smoake, perfumed with mirrh and frankincense,
and Patience of his children, which is further excellently expressed in the Canticles. Who is this that comes up out of the Wilderness like pillars of smoke, perfumed with mirrh and frankincense,
cc n1 pp-f po31 n2, r-crq vbz jc av-j vvn p-acp dt n2. r-crq vbz d cst vvz a-acp av pp-f dt n1 av-j n2 pp-f n1, vvn p-acp n1 cc n1,
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and all the spices of the merchant? Christ there is brought in admiring at his Church and Children, conflicting through all the miseries and incumbrances of this world, which hinder and oppose their journey to Heaven-wards, wherein they thrust forth all the practise of their holy graces, which smell like spices.and all the spices of the merchant? christ there is brought in admiring At his Church and Children, conflicting through all the misery's and encumbrances of this world, which hinder and oppose their journey to Heavenwards, wherein they thrust forth all the practice of their holy graces, which smell like spices.
cc d dt n2 pp-f dt n1? np1 pc-acp vbz vvn p-acp vvg p-acp po31 n1 cc n2, j-vvg p-acp d dt n2 cc n2 pp-f d n1, r-crq vvb cc vvi po32 n1 p-acp n2, c-crq pns32 vvd av d dt n1 pp-f po32 j n2, r-crq vvb av-j n2.
(14) sermon (DIV2)
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Then let us not envy God, the Saints, and holy people the sweetnesse of our graces,
Then let us not envy God, the Saints, and holy people the sweetness of our graces,
av vvb pno12 xx vvi np1, dt n2, cc j n1 dt n1 pp-f po12 n2,
(14) sermon (DIV2)
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but let our sent smell abroad to the content and comfort of all, that they may delight in these graces that come from us, in our Humility, Patience, Faith, Love, Sincerity,
but let our sent smell abroad to the content and Comfort of all, that they may delight in these graces that come from us, in our Humility, Patience, Faith, Love, Sincerity,
cc-acp vvb po12 n1 vvb av p-acp dt j cc n1 pp-f d, cst pns32 vmb vvi p-acp d n2 cst vvb p-acp pno12, p-acp po12 n1, n1, n1, n1, n1,
(14) sermon (DIV2)
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and all these graces wherein we resemble Christ, and shew forth his holy vertues:
and all these graces wherein we resemble christ, and show forth his holy Virtues:
cc d d n2 c-crq pns12 vvb np1, cc vvi av po31 j n2:
(14) sermon (DIV2)
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therefore for our owne comfort, and the delight of all, and to assure our selves of Heaven,
Therefore for our own Comfort, and the delight of all, and to assure our selves of Heaven,
av p-acp po12 d n1, cc dt n1 pp-f d, cc pc-acp vvi po12 n2 pp-f n1,
(14) sermon (DIV2)
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and of the love of God whilst we live here, let us labour to be fruitfull in our conversations,
and of the love of God while we live Here, let us labour to be fruitful in our conversations,
cc pp-f dt n1 pp-f np1 cs pns12 vvb av, vvb pno12 vvi pc-acp vbi j p-acp po12 n2,
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and to cast forth a sent in regard of others, which hath an attractive drawing force.
and to cast forth a sent in regard of Others, which hath an Attractive drawing force.
cc pc-acp vvi av dt vvn p-acp n1 pp-f n2-jn, r-crq vhz dt j vvg n1.
(14) sermon (DIV2)
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For when they see a holy, fruitfull and gratious conversation, it casts forth a sent and makes others like Religion:
For when they see a holy, fruitful and gracious Conversation, it Cast forth a sent and makes Others like Religion:
p-acp c-crq pns32 vvb dt j, j cc j n1, pn31 vvz av dt n1 cc vvz n2-jn j n1:
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So God is glorified, and Religion is adorned. So God is glorified, and Religion is adorned.
av np1 vbz vvn, cc n1 vbz vvn.
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What greater ornament to Religion then to see a fruitfull gratious Christian who hath ability and a heart to doe good upon all occasions, with an humble meeke peaceable spirit, taught of God to be so for the good and love of others?
What greater ornament to Religion then to see a fruitful gracious Christian who hath ability and a heart to do good upon all occasions, with an humble meek peaceable Spirit, taught of God to be so for the good and love of Others?
q-crq jc n1 p-acp n1 av pc-acp vvi dt j j np1 r-crq vhz n1 cc dt n1 pc-acp vdi j p-acp d n2, p-acp dt j j j n1, vvn pp-f np1 pc-acp vbi av p-acp dt j cc n1 pp-f n2-jn?
(14) sermon (DIV2)
549
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There must be Pomegranates with bells, a sweet conversation with words, a little wherof will doe more good to others then a great many words. There must be Pomegranates with Bells', a sweet Conversation with words, a little whereof will do more good to Others then a great many words.
a-acp vmb vbi n2 p-acp n2, dt j n1 p-acp n2, dt j c-crq vmb vdi av-dc j p-acp n2-jn av dt j d n2.
(14) sermon (DIV2)
550
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A good conversation is sweet, and hath a kind of oratorie joyned with it.
A good Conversation is sweet, and hath a kind of oratory joined with it.
dt j n1 vbz j, cc vhz dt n1 pp-f n1 vvn p-acp pn31.
(14) sermon (DIV2)
550
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Therefore if neither for God, or Christ, or others, yet for our owne sakes and the reflection of that good sent upon our selves, let us be fruitfull.
Therefore if neither for God, or christ, or Others, yet for our own sakes and the reflection of that good sent upon our selves, let us be fruitful.
av cs dx p-acp np1, cc np1, cc n2-jn, av p-acp po12 d n2 cc dt n1 pp-f cst j vvd p-acp po12 n2, vvb pno12 vbi j.
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A man cannot grow in fruitfullnesse, but hee must needs grow in comfort, Peace and Joy.
A man cannot grow in fruitfullness, but he must needs grow in Comfort, Peace and Joy.
dt n1 vmbx vvi p-acp n1, cc-acp pns31 vmb av vvi p-acp n1, n1 cc n1.
(14) sermon (DIV2)
550
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Nothing cheereth and solaceth the heart of a Christian more then this, the conscience that God honoureth him to be fruitfull, to doe good,
Nothing Cheereth and solaceth the heart of a Christian more then this, the conscience that God Honoureth him to be fruitful, to do good,
pix vvz cc vvz dt n1 pp-f dt njp av-dc cs d, dt n1 cst np1 vvz pno31 pc-acp vbi j, pc-acp vdi j,
(14) sermon (DIV2)
550
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and cast a sweet savor to draw others to good things. This will comfort us upon our deathbeds, more then all other things. Therefore in all these respects;
and cast a sweet savour to draw Others to good things. This will Comfort us upon our deathbeds, more then all other things. Therefore in all these respects;
cc vvd dt j n1 pc-acp vvi n2-jn p-acp j n2. d vmb vvi pno12 p-acp po12 n2, av-dc cs d j-jn n2. av p-acp d d n2;
(14) sermon (DIV2)
550
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for love of God, others, and our selves, which are delighted with the expressions of our graces, let us labour to be fruitfull trees in Gods garden,
for love of God, Others, and our selves, which Are delighted with the expressions of our graces, let us labour to be fruitful trees in God's garden,
p-acp n1 pp-f np1, n2-jn, cc po12 n2, r-crq vbr vvn p-acp dt n2 pp-f po12 n2, vvb pno12 vvi pc-acp vbi j n2 p-acp npg1 n1,
(14) sermon (DIV2)
550
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and to bring forth much fruite, that we may send forth a sent like Lebanon. Now who would not be in such an estate and condition as this;
and to bring forth much fruit, that we may send forth a sent like Lebanon. Now who would not be in such an estate and condition as this;
cc pc-acp vvi av av-d n1, cst pns12 vmb vvi av dt vvn av-j np1. av r-crq vmd xx vbi p-acp d dt n1 cc n1 p-acp d;
(14) sermon (DIV2)
550
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as to have title to all these gratious promises, for the dew of Grace to fall upon him, To grow as Lillies in height,
as to have title to all these gracious promises, for the due of Grace to fallen upon him, To grow as Lilies in height,
c-acp pc-acp vhi n1 p-acp d d j n2, p-acp dt j-jn pp-f vvb pc-acp vvi p-acp pno31, pc-acp vvi p-acp n2 p-acp n1,
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and to spread as other plants doe, to grow upwards, and downewards, to be rooted as Cedars, and fruitfull as Vines. The Spirit of God sets himselfe here to shew Spirituall things by Earthly comparisons, to make us the more capable of them.
and to spread as other plants do, to grow upward, and downwards, to be rooted as Cedars, and fruitful as Vines. The Spirit of God sets himself Here to show Spiritual things by Earthly comparisons, to make us the more capable of them.
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The misery of the contrary condition may well stirre us up to seeke after the forementioned.
The misery of the contrary condition may well stir us up to seek After the forementioned.
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For what a misery is it, to have the curse of God upon ones soule, to have it like the barren wildernesse void of all grace and comfort that may delight others,
For what a misery is it, to have the curse of God upon ones soul, to have it like the barren Wilderness void of all grace and Comfort that may delight Others,
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or is spirituall, savoury, or savingly good? So all these promises tend to incourage us to be in the condition of Gods Children, that when we are in that estate, we may comfort our selves,
or is spiritual, savoury, or savingly good? So all these promises tend to encourage us to be in the condition of God's Children, that when we Are in that estate, we may Comfort our selves,
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and be able to claime our part, portion and interest in these excellent promises.
and be able to claim our part, portion and Interest in these excellent promises.
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Thus by Gods blessing we have passed over the particulars of Gods gratious promises to his Church,
Thus by God's blessing we have passed over the particulars of God's gracious promises to his Church,
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and all that shall come under the Church;
and all that shall come under the Church;
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all which should incourage us to goe to God, and doe as the Church doth here, take words to our selves, and desire God, to take away all iniquity,
all which should encourage us to go to God, and do as the Church does Here, take words to our selves, and desire God, to take away all iniquity,
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and heale all our backeslidings, and that we may renounce all vaine confidence, as the Church doth here:and heal all our backslidings, and that we may renounce all vain confidence, as the Church does Here:
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who is taught to trust horses no longer; Ashur shall not save us.
who is taught to trust Horses no longer; Ashur shall not save us.
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And then let us (as was said) cleave unto the blessed promises, that wee may improove them,
And then let us (as was said) cleave unto the blessed promises, that we may improve them,
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and make them our own every day more and more. Therefore let us have in the eye of our soule the excellency of growth;
and make them our own every day more and more. Therefore let us have in the eye of our soul the excellency of growth;
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or else we shall not value these promises.
or Else we shall not valve these promises.
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Let us consider what an excellent condition it is to grow, flourish and be fruitfull, having a due esteeme of all these promises before hand.
Let us Consider what an excellent condition it is to grow, flourish and be fruitful, having a due esteem of all these promises before hand.
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Doe but consider how excellent a Christian is that groweth above others, what a majesty he hath in his carriage? how undauntedly he walks in all oppositions whatsoever, Do but Consider how excellent a Christian is that grows above Others, what a majesty he hath in his carriage? how undauntedly he walks in all oppositions whatsoever,
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as a Lyon in his courses. How he overlookes Hell, Wrath, Death, Damnation and all.
as a lion in his courses. How he overlooks Hell, Wrath, Death, Damnation and all.
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What a sweet communion he enjoyeth with God in all the disconsolations that the world puts upon him.
What a sweet communion he Enjoyeth with God in all the disconsolations that the world puts upon him.
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He carrieth his Heaven in his heart, and a Paradice within him, which is planted with all graces,
He Carrieth his Heaven in his heart, and a Paradise within him, which is planted with all graces,
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whereas another man carrieth his Hell about him. Wherefore let us take such courses to helpe our selves as the Church doth here:
whereas Another man Carrieth his Hell about him. Wherefore let us take such courses to help our selves as the Church does Here:
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trust in God and not in man, or in the arme of flesh;
trust in God and not in man, or in the arm of Flesh;
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and be incouraged from all which hath beene said, to have a good conceit of God, to bee fruitfull and draw on others to goodnesse, that God, his Saints and Angells may be delighted with the sent of our graces, and our selves comforted;
and be encouraged from all which hath been said, to have a good conceit of God, to be fruitful and draw on Others to Goodness, that God, his Saints and Angels may be delighted with the sent of our graces, and our selves comforted;
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that we may rejoyce in our portion and lot that God hath dealt so gratiously to us,
that we may rejoice in our portion and lot that God hath dealt so graciously to us,
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and glory more that he has made us members of Christ, and heires of Heaven, then in any condition of this world.
and glory more that he has made us members of christ, and Heirs of Heaven, then in any condition of this world.
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O the incomparable excellent state of a Christian, above all the glory of this world: who not onely groweth, but shall grow to heaven-wards still;
O the incomparable excellent state of a Christian, above all the glory of this world: who not only grows, but shall grow to heavenwards still;
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and as he hath begun to hate sinne, shall hate it more and more: God hath undertaken it shall be so:
and as he hath begun to hate sin, shall hate it more and more: God hath undertaken it shall be so:
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Ephraim after all these sweet promises and dew of Grace, shall say;Ephraim After all these sweet promises and due of Grace, shall say;
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What have I any more to doe with Idols, &c. The prosecution whereof must be referred untill the next time.What have I any more to do with Idols, etc. The prosecution whereof must be referred until the next time.
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The end of the ninth Sermon.
The end of the ninth Sermon.
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THE TENTH SERMON. HOS. 14.8. Ephraim shall say, what have J any more to doe with Idols? J have heard him and observed him: J am like a greene firre tree, from me is thy fruit found.
THE TENTH SERMON. HOS. 14.8. Ephraim shall say, what have J any more to do with Idols? J have herd him and observed him: J am like a green fir tree, from me is thy fruit found.
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WEE have heard at severall times heretofore, how God out of the largenesse of his goodnesse, goeth beyond those desires which hee putteth into his peoples hearts.
we have herd At several times heretofore, how God out of the largeness of his Goodness, Goes beyond those Desires which he putteth into his peoples hearts.
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They briefly intreat him to Doe good to them, and to deale gratiously with them. And he answereth them largely:
They briefly entreat him to Do good to them, and to deal graciously with them. And he Answers them largely:
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that He will be as the Dew to them;
that He will be as the Due to them;
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that they shall grow as the Lillie, and cast foorth their rootes as Lebanon, All set out by most excellent comparisons, helping grace by nature, our soules by our bodies,
that they shall grow as the Lily, and cast forth their roots as Lebanon, All Set out by most excellent comparisons, helping grace by nature, our Souls by our bodies,
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and our spirits by our senses. As we have soules and bodies, so God applyeth himselfe to both.
and our spirits by our Senses. As we have Souls and bodies, so God Applieth himself to both.
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His Branches shall spread; his Beauty shall be as the Olive, and his smell as Lebanon. His Branches shall spread; his Beauty shall be as the Olive, and his smell as Lebanon.
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Then in the 7. Verse, his gratious promise reacheth unto those who dwell under the Church:
Then in the 7. Verse, his gracious promise reaches unto those who dwell under the Church:
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Those that dwell under his shadow shall returne, they shall revive as the corne, and grow as the Vine, &c. The new Church that shall come under the shadow of the old, shall flourish as the ancient did.Those that dwell under his shadow shall return, they shall revive as the corn, and grow as the Vine, etc. The new Church that shall come under the shadow of the old, shall flourish as the ancient did.
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They that dwell under his shadow, that is under Ephraims and Israels shadow shall returne, and be partakers of the same dew of grace.They that dwell under his shadow, that is under Ephraim's and Israel's shadow shall return, and be partakers of the same due of grace.
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Now this eigth verse containeth a further gratious promise to Ephraim upon his repenting and former resolutions:
Now this Eighth verse Containeth a further gracious promise to Ephraim upon his repenting and former resolutions:
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Ephraim said, Ashur shall not save us, we will not ride upon horses: Ephraim said, Ashur shall not save us, we will not ride upon Horses:
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neither will we say any more to the worke of our hands ye are our gods. neither will we say any more to the work of our hands you Are our God's.
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Now what saith God here? (repeating the words of Ephraim) Ephraim (shall say) is not in the Originall,
Now what Says God Here? (repeating the words of Ephraim) Ephraim (shall say) is not in the Original,
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but onely set downe to expresse what the meaning is, whereas Ephraim said, What have I any more to doe with Idols? Ephraim shall have this answer, I have heard him, and observed him, I am like a greene firre tree:
but only Set down to express what the meaning is, whereas Ephraim said, What have I any more to do with Idols? Ephraim shall have this answer, I have herd him, and observed him, I am like a green fir tree:
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from mee is thy fruit found. from me is thy fruit found.
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As though the Lord had said, let not Ephraim thinke that when he hath forsooke Idols, hee hath forsaken his comfort, (as though there were no comfort in walking according to the rule of my Word and Lawes.) Let him know that in steed of these poore and base comforts, either in grosse Idolatry,
As though the Lord had said, let not Ephraim think that when he hath forsook Idols, he hath forsaken his Comfort, (as though there were no Comfort in walking according to the Rule of my Word and Laws.) Let him know that in steed of these poor and base comforts, either in gross Idolatry,
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or other more cunning Idolatries whatsoever which formerly tooke him up, that now he shall exchange them for more solid and substantiall comforts.
or other more cunning Idolatries whatsoever which formerly took him up, that now he shall exchange them for more solid and substantial comforts.
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For, I have heard him, and observed him:
For, I have herd him, and observed him:
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so that let him see what he looseth in parting with base corruptions, worldly lusts, pleasures and the like, hee shall finde it more abundantly supplied in a farre more excellent manner in mee,
so that let him see what he loses in parting with base corruptions, worldly Lustiest, pleasures and the like, he shall find it more abundantly supplied in a Far more excellent manner in me,
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and in the fruits and effects of my love unto him;
and in the fruits and effects of my love unto him;
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so as he shall finde that there is nothing lost by entring strictly into my service.
so as he shall find that there is nothing lost by entering strictly into my service.
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And whereas formerly hee walked in a vaine shadow, in relying on Egypt, Ashur, and the works of his owne hands:
And whereas formerly he walked in a vain shadow, in relying on Egypt, Ashur, and the works of his own hands:
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now hee shall have a farre more excellent shadow, which no storme, nor raine, nor injury of weather can pierce through:
now he shall have a Far more excellent shadow, which no storm, nor rain, nor injury of weather can pierce through:
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I am like a greene firre-tree unto him. I am like a green fir-tree unto him.
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Not such a shadow as those his Idols were, who could not keepe off the storme of Gods wrath from him, nor such a shadow as Ionahs gourd was, which flourished for one day, and was nip't the next.
Not such a shadow as those his Idols were, who could not keep off the storm of God's wrath from him, nor such a shadow as Jonahs gourd was, which flourished for one day, and was nipped the next.
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No, I will be constant and permanent as my selfe, I will be as the greene firre tree;
No, I will be constant and permanent as my self, I will be as the green fir tree;
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a constant shadow to keepe backe all annoyance whatsoever; not like the cursed noysome shadow of Idols, under which Ephraim rested before.
a constant shadow to keep back all annoyance whatsoever; not like the cursed noisome shadow of Idols, under which Ephraim rested before.
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But, I will observe and regard him, and be like a greene firre tree unto him.
But, I will observe and regard him, and be like a green fir tree unto him.
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I will not onely be a shadow and shelter of defence unto him from injurie and molestation, that he may rest quietly;
I will not only be a shadow and shelter of defence unto him from injury and molestation, that he may rest quietly;
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but hee shall be also fruitfull: though the firre tree be not so fruitfull: yet from mee is thy fruit found, whatsoever he is in himselfe;
but he shall be also fruitful: though the fir tree be not so fruitful: yet from me is thy fruit found, whatsoever he is in himself;
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yet this shall not be matter of discouragement unto him: I am all sufficient, there is enough in mee to supply him with:
yet this shall not be matter of discouragement unto him: I am all sufficient, there is enough in me to supply him with:
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from mee is thy fruit found. But to take them in order. Ephraim shall say, what have I any more to doe with Idols, &c. Some thinke the words come upon Ephraims observing and hearing of him:from me is thy fruit found. But to take them in order. Ephraim shall say, what have I any more to do with Idols, etc. some think the words come upon Ephraim's observing and hearing of him:
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so as when God is seene in his most excellent majesty and glory, and observed as he is just, mercifull and wonderfull terrible in himselfe, that this manner of hearing and observation causeth flesh and bloud so to stoope and reforme,
so as when God is seen in his most excellent majesty and glory, and observed as he is just, merciful and wonderful terrible in himself, that this manner of hearing and observation Causes Flesh and blood so to stoop and reform,
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as they yeeld themselves, and resigne up all unto God, seeing that miserable condition they are in,
as they yield themselves, and resign up all unto God, seeing that miserable condition they Are in,
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and what an infinite distance there is betwixt their impurity, and Gods most excellent holinesse. As we read of Isaiah when he had seene God in his throne of majesty;
and what an infinite distance there is betwixt their impurity, and God's most excellent holiness. As we read of Isaiah when he had seen God in his throne of majesty;
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Woe is mee (saith he) for I am undone, because I am a man of uncleane lips, Woe is me (Says he) for I am undone, Because I am a man of unclean lips,
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and I dwell in the midst of a people of uncleane lips: for mine eyes have seene the King, the Lord of Hosts. and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of Hosts.
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And so of Iob, I have heard of thee by the hearing of the eare,
And so of Job, I have herd of thee by the hearing of the ear,
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but now mine eye seeth thee, wherefore I abhorre my selfe, and repent in dust and ashes. but now mine eye sees thee, Wherefore I abhor my self, and Repent in dust and Ashes.
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Which indeed is true in the generall, that a man then truly repenteth and turneth unto God,
Which indeed is true in the general, that a man then truly Repenteth and turns unto God,
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when he knoweth God and himselfe to purpose; and never effectually untill then:
when he Knoweth God and himself to purpose; and never effectually until then:
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for Christ who cannot lye, and is truth it selfe, calleth this kinde of knowledge eternall life.
for christ who cannot lie, and is truth it self, calls this kind of knowledge Eternal life.
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This is life eternall, to know thee to be the onely very God, and whom thou hast sent Iesus Christ. This is life Eternal, to know thee to be the only very God, and whom thou hast sent Iesus christ.
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But though this be a generall truth: But though this be a general truth:
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yet we take it here rather for an incouragement unto Ephraim, as before, that nothing is lost by cleaving unto Gods wayes, and forsaking of sinne.
yet we take it Here rather for an encouragement unto Ephraim, as before, that nothing is lost by cleaving unto God's ways, and forsaking of sin.
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Now whereas Ephraim (shall say) what have I any more to doe with Idols:
Now whereas Ephraim (shall say) what have I any more to do with Idols:
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In the words we may consider.
In the words we may Consider.
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1. The manner of expression, with a great indignation of soule, What have I any more to doe, &c. 2. The matter so hated with indignation, is Idolatry, their former Idols. Ephraim (shall say) What have I any more to doe with Idols.
1. The manner of expression, with a great Indignation of soul, What have I any more to do, etc. 2. The matter so hated with Indignation, is Idolatry, their former Idols. Ephraim (shall say) What have I any more to do with Idols.
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Ephraim wee see renounceth Idolatry, but in what manner is this done? with an high indignation of zeale and hatred: Ephraim we see Renounceth Idolatry, but in what manner is this done? with an high Indignation of zeal and hatred:
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What have I any more to doe with Idols: What have I any more to do with Idols:
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Hee doth not say now that Ephraim hath left Idolatry, I will supply all these comforts that they had by Idols.
He does not say now that Ephraim hath left Idolatry, I will supply all these comforts that they had by Idols.
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But Ephraim loathes Idolatry, therefore he saith What have I any more to doe with Idols? It is a figurative Question, implying a strong deniall with a strong indignation.
But Ephraim Loathes Idolatry, Therefore he Says What have I any more to do with Idols? It is a figurative Question, implying a strong denial with a strong Indignation.
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What have I any more to doe with Idols? I have had too much to doe with them:What have I any more to do with Idols? I have had too much to do with them:
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I have now nothing to doe with Idols. It is a negation and deniall with as great aversation,
I have now nothing to do with Idols. It is a negation and denial with as great aversation,
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and abhomination as can bee possibly exprest:
and abomination as can be possibly expressed:
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for in such questions, the deniall is set forth more strongly by a negation, and with a greater emphasis,
for in such questions, the denial is Set forth more strongly by a negation, and with a greater emphasis,
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then by any affirmation is possible to expresse.
then by any affirmation is possible to express.
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So elegant is the Spirit of God in setting forth spirituall things in a heavenly and transcendent manner.
So elegant is the Spirit of God in setting forth spiritual things in a heavenly and transcendent manner.
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Ephraim (shall say) what have I any more to doe with Idols, &c.Ephraim (shall say) what have I any more to do with Idols, etc.
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Hence in that Ephraim shall say thus, and say it with such vehemency of spirit and indignation, we may observe in generall.
Hence in that Ephraim shall say thus, and say it with such vehemency of Spirit and Indignation, we may observe in general.
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There is excellent use of the affections. There is excellent use of the affections.
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God hath planted the affections in us to be as the winde, to carry the soule too and fro, forward or backeward:
God hath planted the affections in us to be as the wind, to carry the soul too and from, forward or backward:
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for affections are planted in the soule answerable to things aimed at by it.
for affections Are planted in the soul answerable to things aimed At by it.
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For, as in the nature of things, there be good and bad, delightfull and hatefull, hurting or pleasing:
For, as in the nature of things, there be good and bad, delightful and hateful, hurting or pleasing:
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so answerably God hath framed the soule to the nature of things.
so answerably God hath framed the soul to the nature of things.
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For good things, God hath planted affections in us to joyne, claspe, imbrace them and welcome them, For good things, God hath planted affections in us to join, clasp, embrace them and welcome them,
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as Love, Joy, Delight, and such like.
as Love, Joy, Delight, and such like.
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And for evill things, he hath planted affections to avoid them, as indignation, hatred and the like.
And for evil things, he hath planted affections to avoid them, as Indignation, hatred and the like.
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Indeed Religion is mainely in the affections, whereof there is excellent use, take away them, and take away all Religion whatsoever.
Indeed Religion is mainly in the affections, whereof there is excellent use, take away them, and take away all Religion whatsoever.
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A man, were it not for his affections, is like Mare mortuum, the dead sea that never stirreth.
A man, were it not for his affections, is like Mare mortuum, the dead sea that never stirs.
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Therefore it is but a doting idle conceit of these rigid men, that take away affections:
Therefore it is but a doting idle conceit of these rigid men, that take away affections:
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much like the follie of them, who because they have beene drunke with wine, doe therefore cut up all the vines.
much like the folly of them, who Because they have been drunk with wine, do Therefore Cut up all the vines.
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But the way were to moderate the excesse, not to cut up the vines.
But the Way were to moderate the excess, not to Cut up the vines.
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So for the affections, wee must not roote them up, or cut them downe, but order them aright.
So for the affections, we must not root them up, or Cut them down, but order them aright.
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For what doth the first Commandent require? [ Thou shalt have no other gods but mee, ] But a right ordering of all the affections of the soule, Ioy, delight, trust and feare, and the whole frame of them to be carried to God.
For what does the First Commandment require? [ Thou shalt have no other God's but me, ] But a right ordering of all the affections of the soul, Joy, delight, trust and Fear, and the Whole frame of them to be carried to God.
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For the inward worship of God is nothing else, but the excellent working of these affections sutably to the Law, with the detestation of the contrary.
For the inward worship of God is nothing Else, but the excellent working of these affections suitably to the Law, with the detestation of the contrary.
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It is not knowledge that makes a man a good man, but the affections? the Divell and wicked spirits know much;
It is not knowledge that makes a man a good man, but the affections? the devil and wicked spirits know much;
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but they have no love, joy, or delight in them.
but they have no love, joy, or delight in them.
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Therefore we must value our selves and things, as we are in our will and affections:
Therefore we must valve our selves and things, as we Are in our will and affections:
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for so God valueth us, and we should value others thereby.
for so God valueth us, and we should valve Others thereby.
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This well done would bring us a wondrous deale of comfort, and stop our too much and rigid judging and censuring of others.
This well done would bring us a wondrous deal of Comfort, and stop our too much and rigid judging and censuring of Others.
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Ephraim (shall say) what have I any more to doe with Idols? Ephraim (shall say) what have I any more to do with Idols?
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Now in particular we see here, that Ephraim not onely leaveth Idols, but there is planted in him a sound indignation against them: whence we may learne,
Now in particular we see Here, that Ephraim not only Leaveth Idols, but there is planted in him a found Indignation against them: whence we may Learn,
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That it is not enough to leave sinne; but we must loath sinne also. That it is not enough to leave sin; but we must loath sin also.
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A notable place to this purpose we have in the Prophecie of Isaiah, what they should doe after their conversion, in the case of hatred to Idolatry.
A notable place to this purpose we have in the Prophecy of Isaiah, what they should do After their conversion, in the case of hatred to Idolatry.
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Yee shall defile also the covering of thy graven Images of silver, and the ornament of thy molten Images of gold; Ye shall defile also the covering of thy graved Images of silver, and the ornament of thy melted Images of gold;
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thou shalt cast them away as a menstruous cloth, thou shalt say unto it get thee hence. thou shalt cast them away as a menstruous cloth, thou shalt say unto it get thee hence.
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There is a hatred and a strong loathing indignttion against sinne, when it is discovered in the pollution and vilenesse thereof:
There is a hatred and a strong loathing indignttion against sin, when it is discovered in the pollution and vileness thereof:
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which affection of hatred God hath planted to draw the soule away from any thing that is truely hurtfull to it.
which affection of hatred God hath planted to draw the soul away from any thing that is truly hurtful to it.
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It is not enough to leave sin for some by ends, as feare of punishment, shame and the like:
It is not enough to leave since for Some by ends, as Fear of punishment, shame and the like:
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but we must loath it also. The Prophet David when he professeth his love to the law:
but we must loath it also. The Prophet David when he Professes his love to the law:
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how prooveth he it? I hate and abhorre lying. how proveth he it? I hate and abhor lying.
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And so againe, Doe not I hate them O Lord that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I account them mine enemies. And so again, Do not I hate them O Lord that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I account them mine enemies.
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Here is hatred and perfect hatred with abhomination.
Here is hatred and perfect hatred with abomination.
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The Reason is, because God is a Spirit, and lookes to the bent of our spirits, seeing what we love and what we hate:
The Reason is, Because God is a Spirit, and looks to the bent of our spirits, seeing what we love and what we hate:
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therfore the strength of this consideration draweth the soule to hate and love with God, as hee hates and loves: Therefore the strength of this consideration draws the soul to hate and love with God, as he hates and loves:
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and as much as may be to hate sinne as he doth. And then againe, he requireth our heart especially, My sonne give me thy heart.
and as much as may be to hate sin as he does. And then again, he requires our heart especially, My son give me thy heart.
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Give me thy love in that which is good, and hate that which is ill. What ill we leave, we must hate first;
Give me thy love in that which is good, and hate that which is ill. What ill we leave, we must hate First;
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573
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and what good we doe, we must first love, or else we shall never doe either of them acceptably to purpose.
and what good we do, we must First love, or Else we shall never do either of them acceptably to purpose.
cc r-crq j pns12 vdb, pns12 vmb ord vvi, cc av pns12 vmb av-x vdi d pp-f pno32 av-j p-acp n1.
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573
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3704
What the heart doth not, is not done in Religion, if it hath no hand in the avoiding of ill, it is not avoided:
What the heart does not, is not done in Religion, if it hath no hand in the avoiding of ill, it is not avoided:
q-crq dt n1 vdz xx, vbz xx vdn p-acp n1, cs pn31 vhz dx n1 p-acp dt vvg pp-f j-jn, pn31 vbz xx vvn:
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573
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3705
if it have no hand in the doing of good, it is not done before God.
if it have no hand in the doing of good, it is not done before God.
cs pn31 vhb dx n1 p-acp dt vdg pp-f j, pn31 vbz xx vdn p-acp np1.
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573
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3706
Therefore in true conversion, there must be a loathing of sinne. Thirdly, Because in all true conversion there is a new nature put in us;
Therefore in true conversion, there must be a loathing of sin. Thirdly, Because in all true conversion there is a new nature put in us;
av p-acp j n1, pc-acp vmb vbi dt n-vvg pp-f n1. ord, c-acp p-acp d j n1 a-acp vbz dt j n1 vvn p-acp pno12;
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573
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3707
now the New Creature, which partaketh of the Divine Nature whereby we resemble God, it hath an Antipathy to the greatest ill, which is sinne, the cause of all other evils whatsoever, which maketh us opposite to God, defileth the soule,
now the New Creature, which partaketh of the Divine Nature whereby we resemble God, it hath an Antipathy to the greatest ill, which is sin, the cause of all other evils whatsoever, which makes us opposite to God, Defileth the soul,
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574
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and hindereth our sweet communion with him.
and hindereth our sweet communion with him.
cc vvz po12 j n1 p-acp pno31.
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574
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3709
A new Creature we know hath a new disposition, and is opposite to the works of the flesh, they are contrary to one another:
A new Creature we know hath a new disposition, and is opposite to the works of the Flesh, they Are contrary to one Another:
dt j n1 pns12 vvb vhz dt j n1, cc vbz j-jn p-acp dt n2 pp-f dt n1, pns32 vbr j-jn p-acp pi j-jn:
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574
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3710
so that we see it cleere, that we must not onely leave, but loath sinne. But how may we know, discerne, and trie this true hatred of sinne.
so that we see it clear, that we must not only leave, but loath sin. But how may we know, discern, and try this true hatred of sin.
av cst pns12 vvb pn31 j, cst pns12 vmb xx av-j vvi, cc-acp j n1. cc-acp q-crq vmb pns12 vvi, vvb, cc vvi d j n1 pp-f n1.
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3711
First, true hatred is universall, he who hates ill truely, hates it universally in the whole kinde. First, true hatred is universal, he who hates ill truly, hates it universally in the Whole kind.
ord, j n1 vbz j, pns31 r-crq vvz j-jn av-j, vvz pn31 av-j p-acp dt j-jn n1.
(15) sermon (DIV2)
576
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3712
As we see in wicked men and divels who hate God and all goodnesse: so on the contrary those that are good, hate all ill whatsoever, whether it pleasure,
As we see in wicked men and Devils who hate God and all Goodness: so on the contrary those that Are good, hate all ill whatsoever, whither it pleasure,
c-acp pns12 vvb p-acp j n2 cc n2 r-crq n1 np1 cc d n1: av p-acp dt n-jn d cst vbr j, vvb d n-jn r-crq, cs pn31 n1,
(15) sermon (DIV2)
576
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3713
or displeasure them, they stand not upon it, they hate the very nature of all ill.
or displeasure them, they stand not upon it, they hate the very nature of all ill.
cc n1 pno32, pns32 vvb xx p-acp pn31, pns32 vvb dt j n1 pp-f d n-jn.
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576
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3714
Those whose obedience and affections are partiall, they hate some evills, but not others, which is not true hatred wrought by the Spirit of God,
Those whose Obedience and affections Are partial, they hate Some evils, but not Others, which is not true hatred wrought by the Spirit of God,
d r-crq n1 cc n2 vbr j, pns32 vvb d n2-jn, cc-acp xx n2-jn, r-crq vbz xx j n1 vvn p-acp dt n1 pp-f np1,
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576
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for that is universall to the whole kinde.
for that is universal to the Whole kind.
p-acp d vbz j p-acp dt j-jn n1.
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3716
Then also, wheresoever true hatred is, it is unplacable, and unappeasable, there's no true end of sound hatred, Then also, wheresoever true hatred is, it is unplacable, and unappeasable, there's no true end of found hatred,
av av, c-crq j n1 vbz, pn31 vbz j, cc j, pc-acp|vbz dx j n1 pp-f j n1,
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577
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3717
but by the abolishing altogether of that thing it hates;
but by the abolishing altogether of that thing it hates;
cc-acp p-acp dt n-vvg av pp-f d n1 pn31 vvz;
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577
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3718
as we see the hatred of Satan to the Church and people of God, is unappeasable and unquenchable;
as we see the hatred of Satan to the Church and people of God, is unappeasable and unquenchable;
c-acp pns12 vvb dt n1 pp-f np1 p-acp dt n1 cc n1 pp-f np1, vbz j cc j;
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577
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3719
nothing in the world can stay Satans hatred, nor the hatred of his instruments, who hate the remembrance of Gods people.
nothing in the world can stay Satan hatred, nor the hatred of his Instruments, who hate the remembrance of God's people.
pix p-acp dt n1 vmb vvi npg1 n1, ccx dt n1 pp-f po31 n2, r-crq vvb dt n1 pp-f npg1 n1.
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577
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3720
Therefore the very name of Calvin and Luther must be put out of their bookes to satisfie their hatred.
Therefore the very name of calvin and Luther must be put out of their books to satisfy their hatred.
av dt j n1 pp-f np1 cc np1 vmb vbi vvn av pp-f po32 n2 pc-acp vvi po32 n1.
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577
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3721
Not onely when they are dead, burne their bones, but abolish their memory if they can.
Not only when they Are dead, burn their bones, but Abolah their memory if they can.
xx av-j c-crq pns32 vbr j, vvb po32 n2, cc-acp vvb po32 n1 cs pns32 vmb.
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577
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3722
So there is the like disposition in Gods people to that which is ill.
So there is the like disposition in God's people to that which is ill.
av a-acp vbz dt j n1 p-acp npg1 n1 p-acp d r-crq vbz j-jn.
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577
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3723
A godly disposition it hateth sinne even to the death, and is not quiet untill all sinne be abolished.
A godly disposition it hates sin even to the death, and is not quiet until all sin be abolished.
dt j n1 pn31 vvz n1 av p-acp dt n1, cc vbz xx j-jn p-acp d n1 vbi vvn.
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577
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3724
Whereupon it is never quiet in this life, but desires Heaven, not enduring patiently the least reliques and rags of sinne:
Whereupon it is never quiet in this life, but Desires Heaven, not enduring patiently the least Relics and rags of sin:
c-crq pn31 vbz av j-jn p-acp d n1, cc-acp vvz n1, xx vvg av-j dt av-ds n2 cc n2 pp-f n1:
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577
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3725
desiring that that which it so hateth, might have no being at all.
desiring that that which it so hates, might have no being At all.
vvg cst d r-crq pn31 av vvz, vmd vhi dx vbg p-acp d.
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577
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3726
Those who mince and cull things, who are so gentle and tender towards their sinnes and corruptions in themselves and others:
Those who mince and cull things, who Are so gentle and tender towards their Sins and corruptions in themselves and Others:
d r-crq vvb cc vvi n2, r-crq vbr av j cc j p-acp po32 n2 cc n2 p-acp px32 cc n2-jn:
(15) sermon (DIV2)
577
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3727
is this that hatred which is unappeasable, and never rests, till it see either a through Reformation or abolishing of what it so hateth.
is this that hatred which is unappeasable, and never rests, till it see either a through Reformation or abolishing of what it so hates.
vbz d cst n1 r-crq vbz j, cc av-x vvz, c-acp pn31 vvb d dt p-acp n1 cc n-vvg pp-f r-crq pn31 av vvz.
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577
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3728
Wherin it is a more rooted affection then anger, for hatred is a rooted offensive displeasure against persons and things;
Wherein it is a more rooted affection then anger, for hatred is a rooted offensive displeasure against Persons and things;
c-crq pn31 vbz dt av-dc j-vvn n1 av n1, p-acp n1 vbz dt j-vvn j n1 p-acp n2 cc n2;
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577
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3729
and so rooted as that nothing in the world can roote it out.
and so rooted as that nothing in the world can root it out.
cc av vvn p-acp cst pix p-acp dt n1 vmb vvi pn31 av.
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577
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3730
Anger may be appeased, it is appeased in God, and it may and must bee in men.
Anger may be appeased, it is appeased in God, and it may and must be in men.
n1 vmb vbi vvn, pn31 vbz vvn p-acp np1, cc pn31 vmb cc vmb vbi p-acp n2.
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577
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But hatred is implacable, aiming at the annihilation of the thing so hated.
But hatred is implacable, aiming At the annihilation of the thing so hated.
p-acp n1 vbz j, vvg p-acp dt n1 pp-f dt n1 av vvn.
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577
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3732
Againe, where true hatred and indignation is, there the neerer the ill is to us, the more we hate it, &c. As we hate it in it selfe, Again, where true hatred and Indignation is, there the nearer the ill is to us, the more we hate it, etc. As we hate it in it self,
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(15) sermon (DIV2)
578
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3733
so we hate it the more the neerer it is to us, as a Toade or any venimous thing, the neerer it is to us, we loath and abhorre it the more.
so we hate it the more the nearer it is to us, as a Toad or any venomous thing, the nearer it is to us, we loath and abhor it the more.
av pns12 vvb pn31 dt av-dc dt jc pn31 vbz p-acp pno12, c-acp dt n1 cc d j n1, dt jc pn31 vbz p-acp pno12, pns12 j cc vvi pn31 dt av-dc.
(15) sermon (DIV2)
578
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3734
So certainely, whosoever hates and abhorreth sin as sin (as it is a hatefull thing to a renewed soule) so he hateth sinne more in himselfe then in others:
So Certainly, whosoever hates and abhorreth since as since (as it is a hateful thing to a renewed soul) so he hates sin more in himself then in Others:
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578
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because it is neerest in his owne bosome.
Because it is nearest in his own bosom.
c-acp pn31 vbz av-j p-acp po31 d n1.
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578
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3736
Every man hates a snake more in his bosome then a farre off, because it is more likely to doe him harme there.
Every man hates a snake more in his bosom then a Far off, Because it is more likely to do him harm there.
np1 n1 vvz dt n1 av-dc p-acp po31 n1 av dt av-j a-acp, c-acp pn31 vbz av-dc j pc-acp vdi pno31 n1 a-acp.
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578
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Therefore those that flatter their owne corruptions, and are violent against others, as Iudah against Thamar, she shall be burned, bring her foorth and burne her, when himselfe had gotten her with childe.
Therefore those that flatter their own corruptions, and Are violent against Others, as Iudah against Tamar, she shall be burned, bring her forth and burn her, when himself had got her with child.
av d cst vvb po32 d n2, cc vbr j p-acp n2-jn, c-acp np1 p-acp np1, pns31 vmb vbi vvn, vvb pno31 av cc vvi pno31, c-crq px31 vhd vvn pno31 p-acp n1.
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578
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3738
So many are severe in punishing of others, as if they were wondrous zealous:
So many Are severe in punishing of Others, as if they were wondrous zealous:
av d vbr j p-acp vvg pp-f n2-jn, c-acp cs pns32 vbdr j j:
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578
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but what are they in their owne breast? doe they reforme sinne in their owne hearts and lives? he that truely hates sinne, hee hateth his own sinnes more then others, because it is neere him.
but what Are they in their own breast? do they reform sin in their own hearts and lives? he that truly hates sin, he hates his own Sins more then Others, Because it is near him.
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578
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3740
And so (in proportion) he that hates sin truely will hate it in his owne family, children and servants, more then in others abroad. And so (in proportion) he that hates since truly will hate it in his own family, children and Servants, more then in Others abroad.
cc av (p-acp n1) pns31 cst vvz n1 av-j vmb vvi pn31 p-acp po31 d n1, n2 cc n2, av-dc cs p-acp n2-jn av.
(15) sermon (DIV2)
579
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3741
It was a great fault in David, that he cockered up Adoniah and others in his owne house,
It was a great fault in David, that he cockered up Adoniah and Others in his own house,
pn31 vbds dt j n1 p-acp np1, cst pns31 vvn a-acp np1 cc n2-jn p-acp po31 d n1,
(15) sermon (DIV2)
579
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3742
whilst he was more strict abroad.
while he was more strict abroad.
cs pns31 vbds av-dc j av.
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579
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3743
Can men thinke to redresse and hate sinne in the common-wealth, and yet suffer it in their families? true hatred is most conversant in its strength neere hand.
Can men think to redress and hate sin in the commonwealth, and yet suffer it in their families? true hatred is most conversant in its strength near hand.
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579
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3744
Those who suffer deboystnesse and prophanenesse in their families, and never checke it in their children and servants, they hate not sinne, whatsoever countenance they may take upon them of reformation abroad, it commeth out of by-respects,
Those who suffer deboistness and profaneness in their families, and never check it in their children and Servants, they hate not sin, whatsoever countenance they may take upon them of Reformation abroad, it comes out of by-respects,
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579
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and not out of true hatred.
and not out of true hatred.
cc xx av pp-f j n1.
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579
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3746
Againe he that hateth sinne truely as sinne, will hate the greatest sin in the greatest measure; Again he that hates sin truly as sin, will hate the greatest since in the greatest measure;
av pns31 cst vvz n1 av-j p-acp n1, vmb vvi dt js n1 p-acp dt js n1;
(15) sermon (DIV2)
580
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3747
because he hates it, as it is hatefull.
Because he hates it, as it is hateful.
c-acp pns31 vvz pn31, c-acp pn31 vbz j.
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580
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3748
Now in the nature of things, the greatest sin deserveth the greatest abhomination, and aversation from it.
Now in the nature of things, the greatest since deserveth the greatest abomination, and aversation from it.
av p-acp dt n1 pp-f n2, dt js n1 vvz dt js n1, cc n1 p-acp pn31.
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580
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3749
Therefore, he who truely hateth sinne, he hates the greatest sinne most of all.
Therefore, he who truly hates sin, he hates the greatest sin most of all.
av, pns31 r-crq av-j vvz n1, pns31 vvz dt js n1 av-ds pp-f d.
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580
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3750
Those therefore that are very nice in lesse matters, and loose in greater things, It is but Hipocrisie:
Those Therefore that Are very Nicaenae in less matters, and lose in greater things, It is but Hypocrisy:
d av d vbr av j p-acp dc n2, cc vvi p-acp jc n2, pn31 vbz p-acp n1:
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580
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for hee who truely hates sinne as sinne, where the greatest sinne is, thither he directs the edge of his hatred, which is the strongliest carried aagainst the strongest ill.
for he who truly hates sin as sin, where the greatest sin is, thither he directs the edge of his hatred, which is the strongliest carried against the Strongest ill.
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580
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3752
And such a one will not respect persons in evill; but wheresoever he findeth it; if he have a calling, there will be an answerable hatred of it.
And such a one will not respect Persons in evil; but wheresoever he finds it; if he have a calling, there will be an answerable hatred of it.
cc d dt pi vmb xx n1 n2 p-acp j-jn; cc-acp c-crq pns31 vvz pn31; cs pns31 vhb dt n-vvg, pc-acp vmb vbi dt j n1 pp-f pn31.
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580
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Therefore if one be a Minister of the Word of God, he will doe as good Micaiah did, and will not balke Ahab for his greatnesse.
Therefore if one be a Minister of the Word of God, he will do as good Micaiah did, and will not balk Ahab for his greatness.
av cs pi vbb dt n1 pp-f dt n1 pp-f np1, pns31 vmb vdi c-acp j np1 vdd, cc vmb xx vvi np1 p-acp po31 n1.
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580
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And like good Iohn Baptist, hee will tell Herod of his faults, because he hates sinne as sinne;
And like good John Baptist, he will tell Herod of his Faults, Because he hates sin as sin;
cc av-j j np1 np1, pns31 vmb vvi np1 pp-f po31 n2, c-acp pns31 vvz n1 p-acp n1;
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580
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therefore (where he hath a calling to it) he will hate it proportionably in the greatest measure.
Therefore (where he hath a calling to it) he will hate it proportionably in the greatest measure.
av (c-crq pns31 vhz dt n-vvg p-acp pn31) pns31 vmb vvi pn31 av-j p-acp dt js n1.
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3756
Good Ely in this case, was too indulgent over his sonnes: but we must love no man so neerely, as to love the ill in them. Good Ely in this case, was too indulgent over his Sons: but we must love no man so nearly, as to love the ill in them.
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580
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Againe a man may know that he truely hates sinne, if he can endure admonition and reproofe for sinne.
Again a man may know that he truly hates sin, if he can endure admonition and reproof for sin.
av dt n1 vmb vvi cst pns31 av-j vvz n1, cs pns31 vmb vvi n1 cc n1 p-acp n1.
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581
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Hee that hates a venemous plant which troubleth the ground, will not bee displeased if a man come and tell him that he hath such a plant in his ground,
He that hates a venomous plant which Troubles the ground, will not be displeased if a man come and tell him that he hath such a plant in his ground,
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581
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3759
and will helpe him to dig it up: surely he cannot bee displeased with the partie.
and will help him to dig it up: surely he cannot be displeased with the party.
cc vmb vvi pno31 pc-acp vvi pn31 a-acp: av-j pns31 vmbx vbi vvn p-acp dt n1.
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581
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So here, if a man doe truely hate sinne, will he be angry with him that shall tell him that he is obnoxious to such an evill which will hurt him dangerously and damne his soule if it be not helpt? surely no:
So Here, if a man do truly hate sin, will he be angry with him that shall tell him that he is obnoxious to such an evil which will hurt him dangerously and damn his soul if it be not helped? surely no:
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581
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therefore let men pretend what they will, those who swell against private reproofe, they doe not hate sinne as sinne. Onely adde we this Caution:
Therefore let men pretend what they will, those who swell against private reproof, they do not hate sin as sin. Only add we this Caution:
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581
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3762
A Reproofe may be administred with such indiscretion, out of selfe-love, and with a high-hand, as that a man may dislike the carnall manner of reprooving.
A Reproof may be administered with such indiscretion, out of Self-love, and with a high-hand, as that a man may dislike the carnal manner of reproving.
dt n1 vmb vbi vvn p-acp d n1, av pp-f n1, cc p-acp dt n1, c-acp cst dt n1 vmb vvi dt j n1 pp-f vvg.
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581
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3763
But if it be done in a good manner, he that hates reproofe, because he loveth himselfe and his sinne (pretend what he will) he hates not sinne.
But if it be done in a good manner, he that hates reproof, Because he loves himself and his sin (pretend what he will) he hates not sin.
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So if a man love to be flattered in his sinne, it is a signe he hates not sinne truely. So if a man love to be flattered in his sin, it is a Signen he hates not sin truly.
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For there is naturally a great deale of selfe-love in man, which makes him that he loves to be flattered in his sinnes:
For there is naturally a great deal of Self-love in man, which makes him that he loves to be flattered in his Sins:
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whereupon he comes to be abused to his owne destruction, especially great men.
whereupon he comes to be abused to his own destruction, especially great men.
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Now it is a signe of an ill state of soule, to bee subject to be abused by flattery,
Now it is a Signen of an ill state of soul, to be Subject to be abused by flattery,
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and to hate instruction: (saith Paul) Am I your enemy, because I have told you the Truth.
and to hate instruction: (Says Paul) Am I your enemy, Because I have told you the Truth.
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Againe, we may know what our hatred to sinne is, by our willingnesse or unwillingnesse to talke of it, Again, we may know what our hatred to sin is, by our willingness or unwillingness to talk of it,
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or mention it, or to venture upon the occasions thereof. Where hatred is, there is outward aversation;
or mention it, or to venture upon the occasions thereof. Where hatred is, there is outward aversation;
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583
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we flie from what we hate, and shunne to frequent places where we may receive offence.
we fly from what we hate, and shun to frequent places where we may receive offence.
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583
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Whatsoever hath an Antipathie to nature, that we hate and runne away from.
Whatsoever hath an Antipathy to nature, that we hate and run away from.
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583
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Therefore those that present themselves to the occasions of sinne, upon no calling: (say what they will) they feed sinne and live according to the flesh:
Therefore those that present themselves to the occasions of sin, upon no calling: (say what they will) they feed sin and live according to the Flesh:
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583
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those that hate a thing, will never come neere it if they can choose.
those that hate a thing, will never come near it if they can choose.
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Therefore, those that present themselves willingly to places infected, where there is nothing religious, but scorning of Religion, your common representations of abhomination, pretend what they will, their intent is to strengthen their owne corruption, against the good of their soules: this is the issue.
Therefore, those that present themselves willingly to places infected, where there is nothing religious, but scorning of Religion, your Common representations of abomination, pretend what they will, their intent is to strengthen their own corruption, against the good of their Souls: this is the issue.
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Those that hate sin, will hate all that which may leade to it, the representations of sinne also.
Those that hate since, will hate all that which may lead to it, the representations of sin also.
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Can a man hate sinne and see it acted? wickednesse is learned, when one seeth it acted,
Can a man hate sin and see it acted? wickedness is learned, when one sees it acted,
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as one of the Ancients saith well:
as one of the Ancients Says well:
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therefore let us by these and the like tryals take notice what our hatred to sinne is.
Therefore let us by these and the like trials take notice what our hatred to sin is.
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583
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Onely this our zeale, hatred, and indignation to sin must have a mitigation and be regulated, least like an exorbitant river it exceed the bounds:
Only this our zeal, hatred, and Indignation to since must have a mitigation and be regulated, least like an exorbitant river it exceed the bounds:
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584
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therefore not to follow the Schoole niceties in the exactnesse of differences, we will touch the marke a little,
Therefore not to follow the School niceties in the exactness of differences, we will touch the mark a little,
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584
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how this zeale and hatred to sinne in reproofe (especially) must be qualified: wherein we must consider divers things.
how this zeal and hatred to sin in reproof (especially) must be qualified: wherein we must Consider diverse things.
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First, Our calling must be respected, for howsoever we must carry an universall hatred to sin,
First, Our calling must be respected, for howsoever we must carry an universal hatred to since,
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585
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thus farre, that we must not doe it.
thus Far, that we must not do it.
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Yet in the discovery of hatred and dislike to others, we must consider what calling we have and how farre we goe.
Yet in the discovery of hatred and dislike to Others, we must Consider what calling we have and how Far we go.
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585
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And it must be done with a sweet temper, keeping our distance, and reserving the due respect unto those in whom we shew our dislike.
And it must be done with a sweet temper, keeping our distance, and reserving the due respect unto those in whom we show our dislike.
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586
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As we see, Nathan when he came to tell David of his fault, how he doth it, what art he useth, It must so be done,
As we see, Nathan when he Come to tell David of his fault, how he does it, what art he uses, It must so be done,
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as that it may appeare to be done out of pure zeale, that it is no wilde-fire,
as that it may appear to be done out of pure zeal, that it is no wildfire,
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nor no heate of nature, but that it commeth meerely from the spirit, and in much love with mildnesse and pitie:
nor no heat of nature, but that it comes merely from the Spirit, and in much love with mildness and pity:
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in which case it carrieth a wondrous authority. The discoverie of hatred to the faults either in a Minister, or in a Megistrate,
in which case it Carrieth a wondrous Authority. The discovery of hatred to the Faults either in a Minister, or in a Magistrate,
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586
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though they must be truely dealt with, and have their faults told them:
though they must be truly dealt with, and have their Faults told them:
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586
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yet there must be respect had to their place, by reason of the weakenesse of men.
yet there must be respect had to their place, by reason of the weakness of men.
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586
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As it is with the body, great men have their Phisitians as well as meaner:
As it is with the body, great men have their Physicians as well as meaner:
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586
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onely their phisicke must be more costly, because (perhaps) of their tendernesse of their constitutions:
only their physic must be more costly, Because (perhaps) of their tenderness of their constitutions:
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but as for their bodyes, they must not be suffered to perrish, nor will not. So for their soules, they must have that which other men have to helpe them:
but as for their bodies, they must not be suffered to perish, nor will not. So for their Souls, they must have that which other men have to help them:
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586
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but it must be done with reservation and respect, as Paul speaking to Festus the Governour, calleth him most Noble Festus, &c. Pressing also goodnesse (in some sort) upon King Agrippa: O King Agrippa, believest thou the Prophets, I know thou dost.
but it must be done with reservation and respect, as Paul speaking to Festus the Governor, calls him most Noble Festus, etc. Pressing also Goodness (in Some sort) upon King Agrippa: Oh King Agrippa, Believest thou the prophets, I know thou dost.
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586
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So wee see how wee may examine whether our hatred to sinne be true or not.
So we see how we may examine whither our hatred to sin be true or not.
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586
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Let every one therefore make Use of it in their calling;
Let every one Therefore make Use of it in their calling;
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587
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Those that are intrusted with Gods Message, let them know that Gods Ambassadors are to be faithfull in their Message;
Those that Are Entrusted with God's Message, let them know that God's ambassadors Are to be faithful in their Message;
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587
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for they serve a greater Lord then is upon the Earth.
for they serve a greater Lord then is upon the Earth.
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587
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And let them shew their true hatred of ill, and the danger of sinne wheresoever they finde it.
And let them show their true hatred of ill, and the danger of sin wheresoever they find it.
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587
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And for those that are Governours of others, let them not thinke that they hate sin in themselves,
And for those that Are Governors of Others, let them not think that they hate since in themselves,
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587
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except they hate sin also in all that belong to them and reforme it. For we see here an evidence of conversion: when Ephraim was converted.
except they hate since also in all that belong to them and reform it. For we see Here an evidence of conversion: when Ephraim was converted.
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What have I any more to doe with Idols? and 2 Cor. 7.11. There is an excellent description of the nature of Repentance by many parcels. The Corinthians had repented: What have I any more to do with Idols? and 2 Cor. 7.11. There is an excellent description of the nature of Repentance by many parcels. The Corinthians had repented:
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how is this evidenced? O! Behold (saith he) this selfe same thing, that ye sorrowed after a godly sort;
how is this evidenced? OH! Behold (Says he) this self same thing, that you sorrowed After a godly sort;
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587
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what carefulnesse it wrought in you? yea what cleering of your selves, yea what indignation? yea what feare? yea what vehement desire? yea what zeale? yea what revenge? what Revenge and Indignation against sinne, a kind of extreamitie of hatred? a hatred quickned and kindled, the height of hatred.what carefulness it wrought in you? yea what clearing of your selves, yea what Indignation? yea what Fear? yea what vehement desire? yea what zeal? yea what revenge? what Revenge and Indignation against sin, a kind of extremity of hatred? a hatred quickened and kindled, the height of hatred.
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587
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What Indignation? Jnsinuating, that wheresoever there is the truth of conversion, there will be indignation against sinne in our selves.What Indignation? Jnsinuating, that wheresoever there is the truth of conversion, there will be Indignation against sin in our selves.
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As David confesseth of himselfe having sinned. So foolish was I and ignorant, I was as a beast before thee.
As David Confesses of himself having sinned. So foolish was I and ignorant, I was as a beast before thee.
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When he suffered such a thought to lodge in his breast, that it was better with the children of the world,
When he suffered such a Thought to lodge in his breast, that it was better with the children of the world,
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587
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then with the Church of God, he was troubled for it.
then with the Church of God, he was troubled for it.
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But when he went into the Church of God, and saw the end of wicked men,
But when he went into the Church of God, and saw the end of wicked men,
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then he saw his owne foolishnesse in being so deceived, and speakes against himselfe with indignation.
then he saw his own foolishness in being so deceived, and speaks against himself with Indignation.
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587
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So wheresoever there is true conversion, there is hatred with indignation against our selves.
So wheresoever there is true conversion, there is hatred with Indignation against our selves.
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587
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As in that place before alleadged, they shall say unto their Idols, get thee hence: what have I any more to doe with you? which is a phrase of speech shewing a disposition of hatred to the utmost extention.
As in that place before alleged, they shall say unto their Idols, get thee hence: what have I any more to do with you? which is a phrase of speech showing a disposition of hatred to the utmost extension.
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Get you hence; So Christ to the Divell: Get thee behinde me Satan. Get you hence; So christ to the devil: Get thee behind me Satan.
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This is the right temper of a truely converted Christian, exprest by divers phrases in Scripture;
This is the right temper of a truly converted Christian, expressed by diverse phrases in Scripture;
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By a denyall of our lusts, by killing and crucifying, by pulling out the eye, and cutting of the right hand;
By a denial of our Lustiest, by killing and crucifying, by pulling out the eye, and cutting of the right hand;
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587
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which phrases, doe they not imply a great strength of hatred and indignation? when we must as it were pull out our owne eyes:
which phrases, do they not imply a great strength of hatred and Indignation? when we must as it were pull out our own eyes:
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587
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that is our beloved sins, which are as deare to us as our eyes, and as usefull as our right hands unto us.
that is our Beloved Sins, which Are as deer to us as our eyes, and as useful as our right hands unto us.
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587
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Yet these must be cut off, mortified, crucified, and denyed. Therefore let us not deceive our selves:
Yet these must be Cut off, mortified, Crucified, and denied. Therefore let us not deceive our selves:
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but let us judge of the truth of our conversion, by our true hatred to sinne in our selves and others,
but let us judge of the truth of our conversion, by our true hatred to sin in our selves and Others,
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and in all who are committed to our charge.
and in all who Are committed to our charge.
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587
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If this be so, what shall we judge of a cold luke-warme temper? It is the nature of cold to gather Heterogeniall bodies together.
If this be so, what shall we judge of a cold lukewarm temper? It is the nature of cold to gather Heterogenous bodies together.
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As we see in Ice there are strawes, and stones and all Heterogeniall things incorporated, because the cold congeales them together.
As we see in Ice there Are straws, and stones and all Heterogenous things incorporated, Because the cold congeals them together.
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But where there is fire, there is a seperating of the drosse from the good mettall.
But where there is fire, there is a separating of the dross from the good mettle.
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3826
So where the Spirit of God is, it is not so cold as to jumble sin and sin, this and that together:
So where the Spirit of God is, it is not so cold as to jumble since and since, this and that together:
av c-crq dt n1 pp-f np1 vbz, pn31 vbz xx av j-jn c-acp pc-acp vvi n1 cc n1, d cc cst av:
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but it purgeth away that which is ill, and that which is good it makes better.
but it Purgeth away that which is ill, and that which is good it makes better.
cc-acp pn31 vvz av cst r-crq vbz j-jn, cc cst r-crq vbz j pn31 vvz jc.
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588
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For in what proportion the fire of Gods Spirit stirs up that which is good, in that proportion there is a hatred of that which is ill. They are unparaleld affections.
For in what proportion the fire of God's Spirit stirs up that which is good, in that proportion there is a hatred of that which is ill. They Are unparaleld affections.
p-acp p-acp r-crq n1 dt n1 pp-f npg1 n1 vvz a-acp d r-crq vbz j, p-acp d n1 pc-acp vbz dt n1 pp-f d r-crq vbz j-jn. pns32 vbr j n2.
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588
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Those that love God they hate evill.
Those that love God they hate evil.
d cst n1 np1 pns32 vvb j-jn.
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Those that are alike to all things, doe shew that they have not this active true hatred against sinne.
Those that Are alike to all things, do show that they have not this active true hatred against sin.
d cst vbr av-j p-acp d n2, vdb vvi cst pns32 vhb xx d j j n1 p-acp n1.
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588
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No, Ephraim (shall say) What have I any more to doe with Idols?
No, Ephraim (shall say) What have I any more to do with Idols?
uh-dx, np1 (vmb vvb) q-crq vhb pns11 d dc pc-acp vdi p-acp n2?
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588
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But now how shall wee come to get this hatred against sinne, and holy Revenge and Indignation against our selves for that which is amisse in us.
But now how shall we come to get this hatred against sin, and holy Revenge and Indignation against our selves for that which is amiss in us.
cc-acp av q-crq vmb pns12 vvi pc-acp vvi d n1 p-acp n1, cc j n1 cc n1 p-acp po12 n2 p-acp d r-crq vbz av p-acp pno12.
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589
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First, we must every day labour to get a cleerer sight of the excellency of that which is good,
First, we must every day labour to get a clearer sighed of the excellency of that which is good,
ord, pns12 vmb d n1 n1 pc-acp vvi dt jc n1 pp-f dt n1 pp-f d r-crq vbz j,
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590
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and a neerer communion with God by Prayer and Meditation:
and a nearer communion with God by Prayer and Meditation:
cc dt jc n1 p-acp np1 p-acp n1 cc n1:
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590
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and then when we have beene with God, it will worke an abhomination of whatsoever is contrary unto him.
and then when we have been with God, it will work an abomination of whatsoever is contrary unto him.
cc av c-crq pns12 vhb vbn p-acp np1, pn31 vmb vvi dt n1 pp-f r-crq vbz j-jn p-acp pno31.
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590
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Thus Moses, when he had talked with God in the mountaine, at his returne seeing them dancing and sacrificing to the Calfe of gold, what did Moses? he brake the Tables asunder.
Thus Moses, when he had talked with God in the mountain, At his return seeing them dancing and sacrificing to the Calf of gold, what did Moses? he brake the Tables asunder.
av np1, c-crq pns31 vhd vvn p-acp np1 p-acp dt n1, p-acp po31 n1 vvg pno32 vvg cc vvg p-acp dt n1 pp-f n1, r-crq vdd np1? pns31 vvd dt n2 av.
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590
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So it is with those that have communion with God, who is light it selfe, and in whom is no darkenesse, who is Holinesse and Puritie it selfe:
So it is with those that have communion with God, who is Light it self, and in whom is no darkness, who is Holiness and Purity it self:
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those who have effectually conversed with God in his Ordinances, Meditation, Prayer and the like;
those who have effectually conversed with God in his Ordinances, Meditation, Prayer and the like;
d r-crq vhb av-j vvn p-acp np1 p-acp po31 n2, n1, n1 cc dt j;
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590
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when they looke upon sinne which is contrary to God, they looke upon it with a more perfect hatred.
when they look upon sin which is contrary to God, they look upon it with a more perfect hatred.
c-crq pns32 vvb p-acp n1 r-crq vbz j-jn p-acp np1, pns32 vvb p-acp pn31 p-acp dt av-dc j n1.
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590
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So Esay. 6. When God appeared to the Prophet, and touched his tongue with a coale from the Altar (saith he) Woe is me for I am undone,
So Isaiah. 6. When God appeared to the Prophet, and touched his tongue with a coal from the Altar (Says he) Woe is me for I am undone,
np1 np1. crd c-crq np1 vvd p-acp dt n1, cc vvd po31 n1 p-acp dt n1 p-acp dt n1 (vvz pns31) n1 vbz pno11 p-acp pns11 vbm vvn,
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590
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because I am a man of uncleane lips, &c. for mine eyes have seene the King the Lord of Hostes. Because I am a man of unclean lips, etc. for mine eyes have seen the King the Lord of Hosts.
c-acp pns11 vbm dt n1 pp-f j n2, av p-acp po11 n2 vhb vvn dt n1 dt n1 pp-f n2.
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590
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Thus when once he had communion with God, he began to loath himselfe.
Thus when once he had communion with God, he began to loath himself.
av c-crq a-acp pns31 vhd n1 p-acp np1, pns31 vvd pc-acp vvi px31.
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590
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So if we would hate evill, let us labour more and more to be holy and to increase in that divine affection of love.
So if we would hate evil, let us labour more and more to be holy and to increase in that divine affection of love.
av cs pns12 vmd vvi j-jn, vvb pno12 vvi n1 cc av-dc pc-acp vbi j cc pc-acp vvi p-acp d j-jn n1 pp-f n1.
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590
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For in what measure wee love that which is good, in that measure we hate the evill. As it is Psal. 97.10. Yee that love the Lord, hate evill.
For in what measure we love that which is good, in that measure we hate the evil. As it is Psalm 97.10. Ye that love the Lord, hate evil.
p-acp p-acp r-crq n1 pns12 vvb d r-crq vbz j, p-acp d n1 pns12 vvb dt j-jn. p-acp pn31 vbz np1 crd. pn22 cst vvb dt n1, vvb j-jn.
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Insinuating that all that love the Lord hate evill. All those that are neere unto God, they hate all sin:
Insinuating that all that love the Lord hate evil. All those that Are near unto God, they hate all since:
vvg cst d cst vvb dt n1 vvb j-jn. av-d d cst vbr av-j p-acp np1, pns32 vvb d n1:
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590
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the more they grow into communion with God, the more they grow in the hatred of all that is contrary.
the more they grow into communion with God, the more they grow in the hatred of all that is contrary.
dt av-dc pns32 vvb p-acp n1 p-acp np1, dt av-dc pns32 vvb p-acp dt n1 pp-f d cst vbz j-jn.
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590
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Let us therfore never talk of love to God, and of Piety and such like;
Let us Therefore never talk of love to God, and of Piety and such like;
vvb pno12 av av vvi pp-f n1 p-acp np1, cc pp-f n1 cc d av-j;
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590
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for if there be any grace or communion with God, we hate all sin in that measure as God hateth;
for if there be any grace or communion with God, we hate all since in that measure as God hates;
c-acp cs pc-acp vbb d n1 cc n1 p-acp np1, pns12 vvb d n1 p-acp d n1 c-acp np1 vvz;
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590
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he who hath no zeale to reforme that which God hateth, he hath no love at all.
he who hath no zeal to reform that which God hates, he hath no love At all.
pns31 r-crq vhz dx n1 pc-acp vvi d r-crq np1 vvz, pns31 vhz dx n1 p-acp d.
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590
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Againe, the way to stir us up to hate sin in our selves and others, Again, the Way to stir us up to hate since in our selves and Others,
av, dt n1 pc-acp vvi pno12 a-acp pc-acp vvi n1 p-acp po12 n2 cc n2-jn,
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591
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& out of that hatred to reforme it, is to set before us, what it is in it selfe:
& out of that hatred to reform it, is to Set before us, what it is in it self:
cc av pp-f d n1 pc-acp vvi pn31, vbz pc-acp vvi p-acp pno12, r-crq pn31 vbz p-acp pn31 n1:
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591
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that it is the loathsomest thing in the world; worse then the Divel himself: for it is sin which makes him a Divell.
that it is the loathsomest thing in the world; Worse then the devil himself: for it is since which makes him a devil.
cst pn31 vbz dt js n1 p-acp dt n1; av-jc cs dt n1 px31: c-acp pn31 vbz n1 r-crq vvz pno31 dt n1.
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591
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That Corruption, Pride, Worldlines, and Profanesse which we cherish, is worse then the Divell himself, because this made him a Divell.
That Corruption, Pride, Worldliness, and Profaneness which we cherish, is Worse then the devil himself, Because this made him a devil.
cst n1, n1, n1, cc n1 r-crq pns12 vvb, vbz jc cs dt n1 px31, c-acp d vvd pno31 dt n1.
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591
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Let us make sin therfore as loathsome as we can, and then we shall hate it.
Let us make since Therefore as loathsome as we can, and then we shall hate it.
vvb pno12 vvi n1 av c-acp j c-acp pns12 vmb, cc av pns12 vmb vvi pn31.
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591
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And let us present it to our soules, as the most dangerous thing of all, the ill of ills, which bringeth all other evills upon us.
And let us present it to our Souls, as the most dangerous thing of all, the ill of ills, which brings all other evils upon us.
cc vvb pno12 vvi pn31 p-acp po12 n2, c-acp dt av-ds j n1 pp-f d, dt n-jn pp-f n2-jn, r-crq vvz d j-jn n2-jn p-acp pno12.
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591
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This may appeare more ugly in our sight, in that the foulenesse thereof could not bee expiated,
This may appear more ugly in our sighed, in that the foulness thereof could not be expiated,
d vmb vvi av-dc j p-acp po12 n1, p-acp d dt n1 av vmd xx vbi vvn,
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but by the death of the Sonne of God. And consider, what great torments he hath prepared for that which we so cherish:
but by the death of the Son of God. And Consider, what great torments he hath prepared for that which we so cherish:
cc-acp p-acp dt n1 pp-f dt n1 pp-f np1. cc vvb, r-crq j n2 pns31 vhz vvn p-acp d r-crq pns12 av vvi:
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591
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this proud sinfull and carnall disposition of ours so opposite to all goodnesse; God hath appointed to punish it with eternall seperation from his presence.
this proud sinful and carnal disposition of ours so opposite to all Goodness; God hath appointed to Punish it with Eternal separation from his presence.
d j j cc j n1 pp-f png12 av j-jn p-acp d n1; np1 vhz vvn pc-acp vvi pn31 p-acp j n1 p-acp po31 n1.
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It maketh God hate his owne creatures: Goe ye cursed into everlasting fire, prepared for the Divell and his Angels.
It makes God hate his own creatures: Go you cursed into everlasting fire, prepared for the devil and his Angels.
pn31 vvz np1 vvi po31 d n2: vvb pn22 vvn p-acp j n1, vvn p-acp dt n1 cc po31 n2.
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591
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And to stir us up to reforme sin in all that belong unto us, we must consider the dangerous condition that they live and die in, in whom this not reformed, Eternall torments and seperation is from God. And to stir us up to reform since in all that belong unto us, we must Consider the dangerous condition that they live and die in, in whom this not reformed, Eternal torments and separation is from God.
cc pc-acp vvi pno12 a-acp pc-acp vvi n1 p-acp d cst vvb p-acp pno12, pns12 vmb vvi dt j n1 cst pns32 vvb cc vvi p-acp, p-acp ro-crq d xx vvn, j n2 cc n1 vbz p-acp np1.
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592
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These things may help to work in our hearts a hatred of sin: and from this hatred, a Reformation of it, with zeale and indignation.
These things may help to work in our hearts a hatred of since: and from this hatred, a Reformation of it, with zeal and Indignation.
np1 n2 vmb vvi pc-acp vvi p-acp po12 n2 dt n1 pp-f n1: cc p-acp d n1, dt n1 pp-f pn31, p-acp n1 cc n1.
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592
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Therefore let us labour more and more for this temper of soule, that we may be like God and carry the Characters of the Children of God in us.
Therefore let us labour more and more for this temper of soul, that we may be like God and carry the Characters of the Children of God in us.
av vvb pno12 vvi n1 cc av-dc p-acp d n1 pp-f n1, cst pns12 vmb vbi j np1 cc vvi dt n2 pp-f dt n2 pp-f np1 p-acp pno12.
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592
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There is no affection will distinguish us from Hypocrits more then hatred, which commeth of love, which is the first borne and breeding affection of all others.
There is no affection will distinguish us from Hypocrites more then hatred, which comes of love, which is the First born and breeding affection of all Others.
pc-acp vbz dx n1 vmb vvi pno12 p-acp n2 av-dc cs n1, r-crq vvz pp-f n1, r-crq vbz dt ord vvn cc j-vvg n1 pp-f d n2-jn.
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592
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For why doe we hate any thing, but because it is opposite to that we love? why doe we hate ill,
For why do we hate any thing, but Because it is opposite to that we love? why do we hate ill,
p-acp q-crq vdb pns12 vvb d n1, cc-acp c-acp pn31 vbz j-jn p-acp cst pns12 vvb? q-crq vdb pns12 vvb j-jn,
(15) sermon (DIV2)
592
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but because it is opposite to God and to Christ whom we love? amongst others, take we along this consideration with us, that it is the Speare which wounded our blessed Saviour,
but Because it is opposite to God and to christ whom we love? among Others, take we along this consideration with us, that it is the Spear which wounded our blessed Saviour,
cc-acp c-acp pn31 vbz j-jn p-acp np1 cc p-acp np1 ro-crq pns12 vvb? p-acp n2-jn, vvb pns12 a-acp d n1 p-acp pno12, cst pn31 vbz dt n1 r-crq vvd po12 j-vvn n1,
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and that it is that he hates most, which we love most.
and that it is that he hates most, which we love most.
cc cst pn31 vbz cst pns31 vvz av-ds, r-crq pns12 vvi av-ds.
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592
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Consider the Holinesse of God that he would punish it in his owne sonne, ere it should not be punished.
Consider the Holiness of God that he would Punish it in his own son, ere it should not be punished.
np1 dt n1 pp-f np1 cst pns31 vmd vvi pn31 p-acp po31 d n1, c-acp pn31 vmd xx vbi vvn.
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And consider that it is the bane of all our comfort, this which we so cherish, And Consider that it is the bane of all our Comfort, this which we so cherish,
cc vvb cst pn31 vbz dt n1 pp-f d po12 n1, d r-crq pns12 av vvb,
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593
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and that it imbitters all things to us.
and that it imbitters all things to us.
cc cst pn31 vvz d n2 p-acp pno12.
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593
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We cannot rejoyce (no not in the good blessings of God) whilst we are guilty of sinne:
We cannot rejoice (no not in the good blessings of God) while we Are guilty of sin:
pns12 vmbx vvi (dx xx p-acp dt j n2 pp-f np1) cs pns12 vbr j pp-f n1:
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neither can we pray comfortably, whilst our hearts regard it. neither can we pray comfortably, while our hearts regard it.
av-d vmb pns12 vvb av-j, cs po12 n2 vvb pn31.
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593
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In this case that which should rejoyce the heart, communion with God, is terrible to us.
In this case that which should rejoice the heart, communion with God, is terrible to us.
p-acp d n1 cst r-crq vmd vvi dt n1, n1 p-acp np1, vbz j p-acp pno12.
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593
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What have I to doe to take his name in my mouth, when I embrace such sinnes.
What have I to do to take his name in my Mouth, when I embrace such Sins.
q-crq vhb pns11 pc-acp vdi pc-acp vvi po31 n1 p-acp po11 n1, c-crq pns11 vvb d n2.
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593
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The day of judgement is terrible also, for how can a man thinke comfortably thereof,
The day of judgement is terrible also, for how can a man think comfortably thereof,
dt n1 pp-f n1 vbz j av, c-acp q-crq vmb dt n1 vvb av-j av,
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593
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if therewith hee expect a heavie doome for his sinnes he liveth in? So we may say of the day of death, none of these can be thought upon without terror,
if therewith he expect a heavy doom for his Sins he lives in? So we may say of the day of death, none of these can be Thought upon without terror,
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593
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when therewithall it commeth to ones minde the cutting off from their sinnes, and the terror of the Lord against all sinne whatsoever.
when therewithal it comes to ones mind the cutting off from their Sins, and the terror of the Lord against all sin whatsoever.
c-crq av pn31 vvz p-acp pig n1 dt n-vvg a-acp p-acp po32 n2, cc dt n1 pp-f dt n1 p-acp d n1 r-crq.
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593
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It should be the joy of our hearts to thinke of these happy times: therefore there must needs be a great deale of sinne and Atheisme in our hearts,
It should be the joy of our hearts to think of these happy times: Therefore there must needs be a great deal of sin and Atheism in our hearts,
pn31 vmd vbi dt n1 pp-f po12 n2 pc-acp vvi pp-f d j n2: av pc-acp vmb av vbi dt j n1 pp-f n1 cc n1 p-acp po12 n2,
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593
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when we cannot thinke comfortably of them. For either wee believe not these things, and so are plaine Atheists:
when we cannot think comfortably of them. For either we believe not these things, and so Are plain Atheists:
c-crq pns12 vmbx vvi av-j pp-f pno32. p-acp d pns12 vvb xx d n2, cc av vbr j n2:
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593
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or else, if we beleeve them, wee are exceeding foolish to loose future joyes for the poore pleasures of sinne for a season.
or Else, if we believe them, we Are exceeding foolish to lose future Joys for the poor pleasures of sin for a season.
cc av, cs pns12 vvb pno32, pns12 vbr av-vvg j pc-acp vvi j-jn n2 p-acp dt j n2 pp-f n1 p-acp dt n1.
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593
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Let us labour to grow in grace more & more, for the more we grow in the love of God and of of good things, the more we shall hate sin: Let us labour to grow in grace more & more, for the more we grow in the love of God and of of good things, the more we shall hate since:
vvb pno12 vvi pc-acp vvi p-acp n1 av-dc cc av-dc, p-acp dt av-dc pns12 vvb p-acp dt n1 pp-f np1 cc pp-f pp-f j n2, dt av-dc pns12 vmb vvi n1:
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594
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for whatsoever may be said for the growth of love & cherishing of it to good things, the same may be said for the hatred of ill in a contrary sense.
for whatsoever may be said for the growth of love & cherishing of it to good things, the same may be said for the hatred of ill in a contrary sense.
p-acp r-crq vmb vbi vvn p-acp dt n1 pp-f n1 cc n-vvg pp-f pn31 p-acp j n2, dt d vmb vbi vvn p-acp dt n1 pp-f j-jn p-acp dt j-jn n1.
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594
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The last helpe shall be, to place and drive our affections a contrary way, to translate and place them on a contrary object,
The last help shall be, to place and drive our affections a contrary Way, to translate and place them on a contrary Object,
dt ord n1 vmb vbi, p-acp n1 cc vvi po12 n2 dt j-jn n1, pc-acp vvi cc vvi pno32 p-acp dt j-jn n1,
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595
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when they are stirred up to evill attempts. As when Hatred is stirred up, direct it to its proper object, sinne: when Love is irregular;
when they Are stirred up to evil attempts. As when Hatred is stirred up, Direct it to its proper Object, sin: when Love is irregular;
c-crq pns32 vbr vvn a-acp p-acp j-jn n2. p-acp c-crq n1 vbz vvn a-acp, vvb pn31 p-acp po31 j n1, n1: c-crq vvb vbz j;
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595
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thinke with our selves, that God hath not planted this affection for this object:
think with our selves, that God hath not planted this affection for this Object:
vvb p-acp po12 n2, cst np1 vhz xx vvn d n1 p-acp d n1:
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595
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but to carry me another way: J must love God above all, and all that hee loveth for his sake.
but to carry me Another Way: J must love God above all, and all that he loves for his sake.
cc-acp pc-acp vvi pno11 j-jn n1: pns11 vmb vvi np1 p-acp d, cc d cst pns31 vvz p-acp po31 n1.
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595
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Hath God put Love and Hatred into my heart to hate my brother whom I should love,
Hath God put Love and Hatred into my heart to hate my brother whom I should love,
vhz np1 vvn n1 cc n1 p-acp po11 n1 pc-acp vvi po11 n1 ro-crq pns11 vmd vvi,
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595
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and to love the Divell, and hate God? O no! I should love God above all and my brother as my selfe;
and to love the devil, and hate God? O no! I should love God above all and my brother as my self;
cc pc-acp vvi dt n1, cc vvb np1? sy uh pns11 vmd vvi np1 p-acp d cc po11 n1 p-acp po11 n1;
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595
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3888
and hate the Divell and all his workes, whom J have renounced in my Baptisme; therefore in distempers of the affections, make a diversion, and turne them the right way.
and hate the devil and all his works, whom J have renounced in my Baptism; Therefore in distempers of the affections, make a diversion, and turn them the right Way.
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(15) sermon (DIV2)
595
Image 176
3889
As Physitians use to doe, when the distempered blood runs dangerously one way, If they cannot stop that, they open a veine to drive the course of the blood another way.
As Physicians use to do, when the distempered blood runs dangerously one Way, If they cannot stop that, they open a vein to drive the course of the blood Another Way.
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(15) sermon (DIV2)
595
Image 176
3890
So it is Christian pollicie, when the affections run dangerously one way, then to reflect thus upon our selves.
So it is Christian policy, when the affections run dangerously one Way, then to reflect thus upon our selves.
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(15) sermon (DIV2)
595
Image 176
3891
I but is this the end why God hath placed this affection in me, Certainely no, he hath planted this affection in me for another purpose.
I but is this the end why God hath placed this affection in me, Certainly not, he hath planted this affection in me for Another purpose.
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(15) sermon (DIV2)
595
Image 176
3892
Therefore, I will hate that which I should hate, sinne in generall: and my owne sinne most of all, which makes me hate my brother.
Therefore, I will hate that which I should hate, sin in general: and my own sin most of all, which makes me hate my brother.
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(15) sermon (DIV2)
595
Image 176
3893
This should be our daily taske and study, to take off the affections where they should not be placed,
This should be our daily task and study, to take off the affections where they should not be placed,
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(15) sermon (DIV2)
595
Image 176
3894
and to fix them where they should be placed: and there to let them goe amaine, the faster the better;
and to fix them where they should be placed: and there to let them go amain, the faster the better;
cc pc-acp vvi pno32 c-crq pns32 vmd vbi vvn: cc a-acp pc-acp vvi pno32 vvi av, dt jc dt av-jc;
(15) sermon (DIV2)
595
Image 176
3895
restraining them where they should not runne out.
restraining them where they should not run out.
vvg pno32 c-crq pns32 vmd xx vvi av.
(15) sermon (DIV2)
595
Image 176
3896
Thus we ought to temper our selves, and to worke in our selves as much as may be a sound hatred to all sinne, not onely of the second Table, but of the first also.
Thus we ought to temper our selves, and to work in our selves as much as may be a found hatred to all sin, not only of the second Table, but of the First also.
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(15) sermon (DIV2)
596
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3897
The Church here saith, What have I any more to doe with Idols? Now I hate all vaine inventions.
The Church Here Says, What have I any more to do with Idols? Now I hate all vain Inventions.
dt n1 av vvz, q-crq vhb pns11 d dc pc-acp vdi p-acp n2? av pns11 vvb d j n2.
(15) sermon (DIV2)
596
Image 176
3898
And thinke not with Gallie that this belongeth not to us, if we be Magistrates and called to it, to stand for the cause of the Church and true Religion.
And think not with Galley that this belongeth not to us, if we be Magistrates and called to it, to stand for the cause of the Church and true Religion.
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(15) sermon (DIV2)
596
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3899
What have I any more to doe with Idols? The last thing to be observed from Ephraims manner of expressing his indignation is,What have I any more to do with Idols? The last thing to be observed from Ephraim's manner of expressing his Indignation is,
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(15) sermon (DIV2)
597
Image 176
3900
That where Love is not well contracted and begunne, it will not hold to the end, That where Love is not well contracted and begun, it will not hold to the end,
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(15) sermon (DIV2)
599
Image 176
3901
but will end in eternall hatred. but will end in Eternal hatred.
cc-acp vmb vvi p-acp j n1.
(15) sermon (DIV2)
599
Image 176
3902
The Serpent and Hevah had some poore acquaintance together (as the issue proved.) What did it end in? The seed of the woeman shall breake the Serpents head. The Serpent and Hevah had Some poor acquaintance together (as the issue proved.) What did it end in? The seed of the woman shall break the Serpents head.
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(15) sermon (DIV2)
600
Image 176
3903
This association and acquaintance ended in everlasting warre and breach.
This association and acquaintance ended in everlasting war and breach.
d n1 cc n1 vvn p-acp j n1 cc n1.
(15) sermon (DIV2)
600
Image 176
3904
So all covenants leagues and associations with those wee should not joyne with, can never soder handsomely together but will end in everlasting hatred.
So all Covenants leagues and associations with those we should not join with, can never solder handsomely together but will end in everlasting hatred.
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(15) sermon (DIV2)
600
Image 176
3905
What a strict league was in former times betwixt Ephraim and Idols? But when Ephraims eyes are opened to see his Idols Divels, he detests and loaths all abhominations; and is of another minde;
What a strict league was in former times betwixt Ephraim and Idols? But when Ephraim's eyes Are opened to see his Idols Devils, he detests and Loathes all abominations; and is of Another mind;
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(15) sermon (DIV2)
600
Image 176
3906
What have I any more to doe with Idols? he abhominates them, as the word importeth.What have I any more to do with Idols? he abominates them, as the word imports.
r-crq vhb pns11 d dc pc-acp vdi p-acp n2? pns31 vvz pno32, c-acp dt n1 vvz.
(15) sermon (DIV2)
600
Image 176
3907
Let us therefore beware with whom wee joyne in intimate league.
Let us Therefore beware with whom we join in intimate league.
vvb pno12 av vvi p-acp ro-crq pns12 vvb p-acp j n1.
(15) sermon (DIV2)
601
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3908
For what makes miserable so much, as the renting of the affections from that they were strongly placed on; For what makes miserable so much, as the renting of the affections from that they were strongly placed on;
p-acp r-crq vvz j av av-d, c-acp dt vvg pp-f dt n2 p-acp cst pns32 vbdr av-j vvn a-acp;
(15) sermon (DIV2)
601
Image 176
3909
when love is rent from the thing beloved.
when love is rend from the thing Beloved.
c-crq n1 vbz vvn p-acp dt n1 vvn.
(15) sermon (DIV2)
601
Image 176
3910
If we place our affections (for some bie respects) upon wicked persons, this will cause so much the more torment and indignation against our selves, that we were so foolish to suffer our affections to enter so deepely where they should not.
If we place our affections (for Some bye respects) upon wicked Persons, this will cause so much the more torment and Indignation against our selves, that we were so foolish to suffer our affections to enter so deeply where they should not.
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(15) sermon (DIV2)
601
Image 176
3911
Those that glory in their league with Anti-christ, and wonder at the Beast, thinking him a Demy-God: Those that glory in their league with Antichrist, and wonder At the Beast, thinking him a Demy-God:
d cst n1 p-acp po32 n1 p-acp np1, cc vvb p-acp dt n1, vvg pno31 dt np1:
(15) sermon (DIV2)
601
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3912
will this be alway so? O no, when God opens the eyes of any of his people, they shall hate them for ever.
will this be always so? O no, when God Opens the eyes of any of his people, they shall hate them for ever.
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(15) sermon (DIV2)
601
Image 176
3913
So wicked persons that now are led on to this and that wicked course, shall this be alwayes so? Woe to thee if it be:
So wicked Persons that now Are led on to this and that wicked course, shall this be always so? Woe to thee if it be:
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(15) sermon (DIV2)
601
Image 176
3914
but the time may come that thou shalt say, What have I any more to doe with Idols, or with such an ones acquaintaince? I cannot indure to looke on him, hee tainted mee,
but the time may come that thou shalt say, What have I any more to do with Idols, or with such an ones acquaintance? I cannot endure to look on him, he tainted me,
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(15) sermon (DIV2)
601
Image 176
3915
and misled mee, and tempted mee:
and misled me, and tempted me:
cc vvn pno11, cc vvd pno11:
(15) sermon (DIV2)
601
Image 176
3916
now we must be two, parte we must, and I would we had never met together.
now we must be two, part we must, and I would we had never met together.
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(15) sermon (DIV2)
601
Image 176
3917
Therefore before we place our affections on any, consider who they be; Therefore before we place our affections on any, Consider who they be;
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(15) sermon (DIV2)
601
Image 176
3918
whether we be likely to live with them for ever or not? whether there be any evidence of grace in them.
whither we be likely to live with them for ever or not? whither there be any evidence of grace in them.
cs pns12 vbb j pc-acp vvi p-acp pno32 p-acp av cc xx? cs pc-acp vbb d n1 pp-f n1 p-acp pno32.
(15) sermon (DIV2)
601
Image 176
3919
If not, let them be two to us;
If not, let them be two to us;
cs xx, vvb pno32 vbi crd p-acp pno12;
(15) sermon (DIV2)
601
Image 176
3920
for whatsoever vanity is in the things or Persons we love, if we belong to God we must be separate from them, unlesse we will be damned.
for whatsoever vanity is in the things or Persons we love, if we belong to God we must be separate from them, unless we will be damned.
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(15) sermon (DIV2)
601
Image 176
3921
Therefore we must be wise to prevent the danger betimes. Ephraim might have knowne before the danger of Idolatry had he been wise, and prudent;
Therefore we must be wise to prevent the danger betimes. Ephraim might have known before the danger of Idolatry had he been wise, and prudent;
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(15) sermon (DIV2)
601
Image 176
3922
But it is well he knowes it now at length, which causeth him so to abhominate Idols:
But it is well he knows it now At length, which Causes him so to abominate Idols:
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(15) sermon (DIV2)
601
Image 176
3923
What have I any more to doe with Idols? This much is spoken because of the luke-warmenes and cold temper, neutrality and halting of a great many in the world:What have I any more to do with Idols? This much is spoken Because of the lukewarmness and cold temper, neutrality and halting of a great many in the world:
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(15) sermon (DIV2)
601
Image 176
3924
having so many sinnefull combinations, and associations one with another, as if these things were not materiall.
having so many sinful combinations, and associations one with Another, as if these things were not material.
vhg av d j n2, cc n2 crd p-acp n-jn, c-acp cs d n2 vbdr xx j-jn.
(15) sermon (DIV2)
601
Image 176
3925
Now let men consider what a disposition this is, and how it stands with that disposition which must be in those that are members of Christ, and looke for Heaven. Now let men Consider what a disposition this is, and how it Stands with that disposition which must be in those that Are members of christ, and look for Heaven.
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(15) sermon (DIV2)
602
Image 176
3926
Let a Christian alwayes remember what he is, and what he hopes for, and this will put him in a right temper. 1. What he is, a King,
Let a Christian always Remember what he is, and what he hope's for, and this will put him in a right temper. 1. What he is, a King,
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(15) sermon (DIV2)
602
Image 176
3927
and an heire of Heaven, &c. After which he should reason with good Nehemiah, Shall such a man as I flie? shall such a man as J doe this? J am redeemed from my sinnes and advanced to be a King, to rule over my lusts, to be an heire of Heaven and eternall happinesse in the world to come, to raigne with Christ, and shall J doe thus and thus? Doth this stand with my new temper, this sinne, this filthinesse, this base action,
and an heir of Heaven, etc. After which he should reason with good Nehemiah, Shall such a man as I fly? shall such a man as J do this? J am redeemed from my Sins and advanced to be a King, to Rule over my Lustiest, to be an heir of Heaven and Eternal happiness in the world to come, to Reign with christ, and shall J do thus and thus? Does this stand with my new temper, this sin, this filthiness, this base actium,
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(15) sermon (DIV2)
602
Image 176
3928
and thoughts, that I am tempted to and incumbered with.
and thoughts, that I am tempted to and encumbered with.
cc n2, cst pns11 vbm vvn p-acp cc j-vvn p-acp.
(15) sermon (DIV2)
602
Image 176
3929
Shall such a man as I follow these base actions, wayes and companions? consider we this well,
Shall such a man as I follow these base actions, ways and Sodales? Consider we this well,
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(15) sermon (DIV2)
602
Image 176
3930
and then it will breed Ephraims Resolution, What have I any more to doe with this base lust? what hath it to doe with me? or J with it? Is this and this action befitting a King and an heire of Heaven,
and then it will breed Ephraim's Resolution, What have I any more to do with this base lust? what hath it to do with me? or J with it? Is this and this actium befitting a King and an heir of Heaven,
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(15) sermon (DIV2)
602
Image 176
3931
and a new creature? and if a man be in authority, then let him consider what Mordecai said to Hester; What if thou be called to the Kingdome for such a purpose.
and a new creature? and if a man be in Authority, then let him Consider what Mordecai said to Esther; What if thou be called to the Kingdom for such a purpose.
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(15) sermon (DIV2)
602
Image 176
3932
What if thou be called to this place or dignity for this purpose? to reforme such and such abuses.
What if thou be called to this place or dignity for this purpose? to reform such and such Abuses.
q-crq cs pns21 vbb vvn p-acp d n1 cc n1 p-acp d n1? pc-acp vvi d cc d n2.
(15) sermon (DIV2)
602
Image 176
3933
Thinke with thy selfe, not onely in particular what thou art? but in thy place, what if thou be called to reforme such abuses? such unsound doctrines? to stand for God and for the truth.
Think with thy self, not only in particular what thou art? but in thy place, what if thou be called to reform such Abuses? such unsound doctrines? to stand for God and for the truth.
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(15) sermon (DIV2)
602
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3934
This will breed this resolute indignation of Ephraim in us;
This will breed this resolute Indignation of Ephraim in us;
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(15) sermon (DIV2)
602
Image 176
3935
What have I any more now to doe with Idols? All which is for the manner of Ephraims indignation: A strong negation of an abhominated thing:What have I any more now to do with Idols? All which is for the manner of Ephraim's Indignation: A strong negation of an abominated thing:
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(15) sermon (DIV2)
602
Image 176
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what have I any more to doe, &c. The next which is the Substance and Matter abhominated [ Idolatry ] must be reserved for some other time.what have I any more to do, etc. The next which is the Substance and Matter abominated [ Idolatry ] must be reserved for Some other time.
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(15) sermon (DIV2)
602
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3937
The end of the tenth Sermon.
The end of the tenth Sermon.
dt n1 pp-f dt ord n1.
(15) sermon (DIV2)
602
Image 176
3938
THE ELEVENTH SERMON. HOS. 14.9. Ephraim shall say, what have J any more to doe with Idols? J have heard him and observed him: J am like a greene firre-tree, from me is thy fruit found.
THE ELEVENTH SERMON. HOS. 14.9. Ephraim shall say, what have J any more to do with Idols? J have herd him and observed him: J am like a green fir-tree, from me is thy fruit found.
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(16) sermon (DIV2)
602
Image 191
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WEE have heard at severall times heretofore, how gratiously God deales with his people, alluring them by many free and gratious promises to his service, the particulars whereof, we heard heretofore at large. This 9. Verse.
we have herd At several times heretofore, how graciously God deals with his people, alluring them by many free and gracious promises to his service, the particulars whereof, we herd heretofore At large. This 9. Verse.
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(16) sermon (DIV2)
604
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hath reference unto that which went before Ver. 3. There Ephraim renounceth his former Idols.
hath Referente unto that which went before Ver. 3. There Ephraim Renounceth his former Idols.
vhz n1 p-acp d r-crq vvd p-acp np1 crd a-acp np1 vvz po31 j n2.
(16) sermon (DIV2)
604
Image 191
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Ashur shall not save us, &c. and here Ephraim shall say, what have I any more to doe with Idols? unto which the answer is, I have heard him, and observed him; Ashur shall not save us, etc. and Here Ephraim shall say, what have I any more to do with Idols? unto which the answer is, I have herd him, and observed him;
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(16) sermon (DIV2)
604
Image 191
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I am like a greene firre-tree unto him: from me is thy fruit found. I am like a green fir-tree unto him: from me is thy fruit found.
pns11 vbm av-j dt j-jn n1 p-acp pno31: p-acp pno11 vbz po21 n1 vvd.
(16) sermon (DIV2)
604
Image 191
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Now in that Ephraim shall say, what have I any more to doe with Idols? This in summe is onely the first part of the third Verse repeated in another manner:
Now in that Ephraim shall say, what have I any more to do with Idols? This in sum is only the First part of the third Verse repeated in Another manner:
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(16) sermon (DIV2)
604
Image 191
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that Ephraim shall and will goe on in abhominating Idoles, be constant in his former resolution.
that Ephraim shall and will go on in abhominating Idols, be constant in his former resolution.
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(16) sermon (DIV2)
604
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Therefore in that Ephraim shall by the Spirit of grace, goe on in renouncing all false confidence, God sheweth here that Ephraim shall loose nothing by it (for he intends here the continuance of time) I have heard him, and J doe heare him,
Therefore in that Ephraim shall by the Spirit of grace, go on in renouncing all false confidence, God shows Here that Ephraim shall lose nothing by it (for he intends Here the Continuance of time) I have herd him, and J do hear him,
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(16) sermon (DIV2)
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and I will heare him and respect him:
and I will hear him and respect him:
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and be like a shadie greene firre-tree to shade him, causing him also to be aboundant in fruit, From me is thy fruit found.
and be like a shady green fir-tree to shade him, causing him also to be abundant in fruit, From me is thy fruit found.
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(16) sermon (DIV2)
604
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Ephraim shall say what have I any more to doe with Idols: here we considered the manner of expression, and then the Matter it selfe.Ephraim shall say what have I any more to do with Idols: Here we considered the manner of expression, and then the Matter it self.
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Ephraim shall say, what have I any more to doe with Idols? Ephraim shall say, what have I any more to do with Idols?
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To come therefore to the Matter it selfe specified (Idolatry) against which Ephraims indignation is directed:
To come Therefore to the Matter it self specified (Idolatry) against which Ephraim's Indignation is directed:
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What have I to doe with Idols? What have I to do with Idols?
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In handling whereof we must take in all these foure together, that is 1. False Doctrine, which is the foundation of Idolatry. 2. Idols themselves: or 3. Idolatry, which they tend to (for hee which hates Idols, hates them,
In handling whereof we must take in all these foure together, that is 1. False Doctrine, which is the Foundation of Idolatry. 2. Idols themselves: or 3. Idolatry, which they tend to (for he which hates Idols, hates them,
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(16) sermon (DIV2)
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because he hates Idolatry) or 4. Idolaters, as if he had said, What have I any more to doe with Idolatrous Doctrines, opinions or conceits:
Because he hates Idolatry) or 4. Idolaters, as if he had said, What have I any more to do with Idolatrous Doctrines, opinions or conceits:
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or with Idoles framed according to these conceits:
or with Idols framed according to these conceits:
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or with Idolatrie or Idolaters? for these goe together, no man worships Idols, but because he is poisoned in his conceits:
or with Idolatry or Idolaters? for these go together, no man worships Idols, but Because he is poisoned in his conceits:
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and Idols are forbidden, because Idolatry is dangerous;
and Idols Are forbidden, Because Idolatry is dangerous;
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and communion with Idolaters is forbidden, because of Idolatry. So that the Doctrine, Idols, Idolatry, and Communion with them, all these are objects of Ephraims abhomination and indignation.
and communion with Idolaters is forbidden, Because of Idolatry. So that the Doctrine, Idols, Idolatry, and Communion with them, all these Are objects of Ephraim's abomination and Indignation.
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Ephraim (shall say) what have I any more to doe with Idols? Ephraim (shall say) what have I any more to do with Idols?
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It were to mispend pretious time (appointed for better uses) to tell you of the abhominable distinctions of the Papists of Latria and Dulia, or to insist upon a discourse of Heathenish Idolatrie:
It were to misspend precious time (appointed for better uses) to tell you of the abominable Distinctions of the Papists of Latria and Dulia, or to insist upon a discourse of Heathenish Idolatry:
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Truthes, but not so profitable for us to spend time in. Therefore we will rather come to shew the Reasons, why Ephraim so abhorreth Idolatry, Idols, and conceits of all.
Truths, but not so profitable for us to spend time in. Therefore we will rather come to show the Reasons, why Ephraim so abhorreth Idolatry, Idols, and conceits of all.
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To begin in the first place with Idols;
To begin in the First place with Idols;
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when Ephraim is truely converted, he hates them, because Idols are abhominable to God, unto whom Ephraim is now converted. when Ephraim is truly converted, he hates them, Because Idols Are abominable to God, unto whom Ephraim is now converted.
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Ephraim hates Idols, for Idolatry is spirituall Adulterie, Religion is as it were a conjugal act of marriage,Ephraim hates Idols, for Idolatry is spiritual Adultery, Religion is as it were a conjugal act of marriage,
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so that a breach in religious worship, is a breach of spirituall marriage.
so that a breach in religious worship, is a breach of spiritual marriage.
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Now the worshipping of Idols being a breach of the conjugall act of marriage betwixt God and the soule, spirituall Adulterie, it must needs be abhominable.
Now the worshipping of Idols being a breach of the conjugal act of marriage betwixt God and the soul, spiritual Adultery, it must needs be abominable.
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For adulterie is an abhominable filthie thing; much more spirituall Adulterie:
For adultery is an abominable filthy thing; much more spiritual Adultery:
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therefore (saith Ephraim) What have I now any more to doe with Idols?
Therefore (Says Ephraim) What have I now any more to do with Idols?
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And then againe, Jdolatry frameth base conceits of God: And then again, Idolatry frameth base conceits of God:
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whereas on the contrary wee should elevate and raise up our hearts unto him, Idolatry pulls him downe and conformes him to our base conceits.
whereas on the contrary we should elevate and raise up our hearts unto him, Idolatry pulls him down and conforms him to our base conceits.
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614
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Were it not a wrong to man, to make him like a Swine, or an Ape or some such ridiculous creature? who in this case would thinke himselfe well used? there is not such disproportion betwixt any creature and man,
Were it not a wrong to man, to make him like a Swine, or an Ape or Some such ridiculous creature? who in this case would think himself well used? there is not such disproportion betwixt any creature and man,
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as there is betwixt the great God of Heaven and Earth and the best creature that can be made to resemble him.
as there is betwixt the great God of Heaven and Earth and the best creature that can be made to resemble him.
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Therefore it is an abhominable abuse and dishonour to the great Majesty of God to be represented any kinde of way.
Therefore it is an abominable abuse and dishonour to the great Majesty of God to be represented any kind of Way.
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Againe, Consider the opposition betweene any representation of God, and God: they are corruptible things, God is incorruptible; Again, Consider the opposition between any representation of God, and God: they Are corruptible things, God is incorruptible;
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615
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they are visible, God is invisible: they are vaine and nothing; God a being of himselfe, who giveth being unto all things.
they Are visible, God is invisible: they Are vain and nothing; God a being of himself, who gives being unto all things.
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615
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God is the living God, and the cause of all life. To be briefe, the Scripture to shew Gods hatred of them, calleth them dung-hill gods,
God is the living God, and the cause of all life. To be brief, the Scripture to show God's hatred of them, calls them dunghill God's,
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615
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and (Abell) as it is in this booke, vanitie, nothing, a name to alienate the affections from them.
and (Abel) as it is in this book, vanity, nothing, a name to alienate the affections from them.
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615
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Yea further, because God is a Jealous God, and will not give his Glory to another.
Yea further, Because God is a Jealous God, and will not give his Glory to Another.
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616
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Ephraim therefore as soone as hee commeth to know God, hee hateth Idols, because hee knows God being a Jealous God could not endure them.Ephraim Therefore as soon as he comes to know God, he hates Idols, Because he knows God being a Jealous God could not endure them.
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Now Idolatry is committed, when either we set up false gods in place of the true God:
Now Idolatry is committed, when either we Set up false God's in place of the true God:
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or when we worship the true God in a false manner.
or when we worship the true God in a false manner.
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But now another Question may be mooved, whether the Papists be Idolaters or not? for we live amongst many of them;
But now Another Question may be moved, whither the Papists be Idolaters or not? for we live among many of them;
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therefore we cannot be to warie of them. The Answer is affirmative; they are Idolaters, and worse in some sort then the Heathen Idolaters were.
Therefore we cannot be to wary of them. The Answer is affirmative; they Are Idolaters, and Worse in Some sort then the Heathen Idolaters were.
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Onely change the names of the Popish Saints which they in Popery worship, and the names that the Heathen worship,
Only change the names of the Popish Saints which they in Popery worship, and the names that the Heathen worship,
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and they will be all one. Now names be no Realities. How may this be cleared?
and they will be all one. Now names be no Realities. How may this be cleared?
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First, they give the honour due to God to others, which is Idolatry, the religious worship only due unto God they give unto other things. First, they give the honour due to God to Others, which is Idolatry, the religious worship only due unto God they give unto other things.
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Christ when he said, him onely shalt thou serve: excepted the least divine worship from the creature.
christ when he said, him only shalt thou serve: excepted the least divine worship from the creature.
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The Divell we know would have had him fall downe before him: but Christs answer is, Him onely shalt thou serve;
The devil we know would have had him fallen down before him: but Christ answer is, Him only shalt thou serve;
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that is him onely shalt thou religiously prostrate thy selfe unto; so that religious worship is proper to God onely.
that is him only shalt thou religiously prostrate thy self unto; so that religious worship is proper to God only.
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Now this they give to Saints, for they pray to them, which is a religious worship.
Now this they give to Saints, for they pray to them, which is a religious worship.
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But they object, that they pray not directly to them: but to them as Mediators, that they may pray to Christ for them.
But they Object, that they pray not directly to them: but to them as Mediators, that they may pray to christ for them.
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First they raise them above their degree to make them mediators, and so dethrone Christ of his office of Mediator, at least joyne copartners with him.
First they raise them above their degree to make them mediators, and so dethrone christ of his office of Mediator, At least join copartners with him.
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But this is not all, they pray directly to Saints, to helpe them against severall ills (as they have severall Saints,
But this is not all, they pray directly to Saints, to help them against several ills (as they have several Saints,
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for severall evills) whatsoever they say who are not ashamed of lying to further their designes,
for several evils) whatsoever they say who Are not ashamed of lying to further their designs,
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yet their books and writings doe testifie the contrary. Then againe they vow to Saints, as in the forme of their vowes is seene:
yet their books and writings do testify the contrary. Then again they Voelli to Saints, as in the Form of their vows is seen:
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I vow to the Virgin Mary, &c. Now a vow is a religious act.I Voelli to the Virgae Marry, etc. Now a Voelli is a religious act.
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They vow to Saints, and burne incense unto them, erect Temples, and set apart dayes for their worship,
They Voelli to Saints, and burn incense unto them, erect Temples, and Set apart days for their worship,
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and so breake all the foure Commandements of the first Table.
and so break all the foure commandments of the First Table.
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In a good fashion it is not unfit to remember them, that their memoriall may be kept:
In a good fashion it is not unfit to Remember them, that their memorial may be kept:
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but wee are not to worship them. And besides Saints, they have other false gods:
but we Are not to worship them. And beside Saints, they have other false God's:
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for their head of the Church is an abhominable Idoll, unto whom they ascribe that which is proper unto Christ, to be the head of the Church, which hath no influence from him,
for their head of the Church is an abominable Idol, unto whom they ascribe that which is proper unto christ, to be the head of the Church, which hath no influence from him,
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but all from Christ the spirituall head thereof. Therefore the Apostle complaineth of such:
but all from christ the spiritual head thereof. Therefore the Apostle Complaineth of such:
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Who hold not the head, &c. Those of the Romish Church, hold not the head, hold not Christ, Who hold not the head, etc. Those of the Romish Church, hold not the head, hold not christ,
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because they attribute that to Saints and men, which is proper to Christ onely.
Because they attribute that to Saints and men, which is proper to christ only.
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They make the Pope the judge of all controversies, who must give authority to the word,
They make the Pope the judge of all controversies, who must give Authority to the word,
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and determine Scripture to be Scripture, what a shamefull thing is this to make him judge of the Scriptures which must judge him at the last day? a pitifull thing it is, to see a man of sinne goe about to judge the righteous law of God,
and determine Scripture to be Scripture, what a shameful thing is this to make him judge of the Scriptures which must judge him At the last day? a pitiful thing it is, to see a man of sin go about to judge the righteous law of God,
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and to determine of that which must ere long determine him unto eternall torments, without particular repentance.
and to determine of that which must ere long determine him unto Eternal torments, without particular Repentance.
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Yet being spiritually drunke, this folly they are given too, that they will be judge of that which must be judge of them.
Yet being spiritually drunk, this folly they Are given too, that they will be judge of that which must be judge of them.
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Many wayes they make him an Idol, ascribing that to him which is proper to Christ.
Many ways they make him an Idol, ascribing that to him which is proper to christ.
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So likewise, they make their Sacraments to be Idols; for they ascribe to the water in Baptisme power of conferring grace.
So likewise, they make their Sacraments to be Idols; for they ascribe to the water in Baptism power of conferring grace.
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Now grace is Gods Creature onely, for all the Creatures in Heaven and Earth cannot conferre the least dram of grace;
Now grace is God's Creature only, for all the Creatures in Heaven and Earth cannot confer the least dram of grace;
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it is a thing of Gods making.
it is a thing of God's making.
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Now to raise an element to conferre grace, and then to trust in it ex opere operato, for the conferring of it, is to make an Idoll of it. And for the Bread;
Now to raise an element to confer grace, and then to trust in it ex Opere operato, for the conferring of it, is to make an Idol of it. And for the Bred;
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none of all the Heathens ever had such an abhominable Idoll as the Masse, a breaden God:
none of all the heathens ever had such an abominable Idol as the Mass, a breaden God:
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for they worshipped living creatures, and there is not the worst living creature, but it is better then a peece of bread;
for they worshipped living creatures, and there is not the worst living creature, but it is better then a piece of bred;
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and yet they worship that, for (by their owne confession) if the intention of the Priest be not to the action, there is nothing but bread.
and yet they worship that, for (by their own Confessi) if the intention of the Priest be not to the actium, there is nothing but bred.
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How may the minds then of men be tormented, when they may or shall think, perhaps the Priest hath no such intention? and so are in danger of Idolatry.
How may the minds then of men be tormented, when they may or shall think, perhaps the Priest hath not such intention? and so Are in danger of Idolatry.
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For saith the Psalmist, Their sorrowes shall be multiplied that hasten after another god, &c. So certainely the sorrowes,
For Says the Psalmist, Their sorrows shall be multiplied that hasten After Another god, etc. So Certainly the sorrows,
p-acp vvz dt n1, po32 n2 vmb vbi vvn cst vvb p-acp j-jn n1, av av av-j dt n2,
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and scruples of those that are Idolaters shall bee multiplied, they cannot but be much tormented in soule sometimes.
and scruples of those that Are Idolaters shall be multiplied, they cannot but be much tormented in soul sometime.
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Coster himselfe a forward Jesuite acknowledgeth, That if (upon the words of Consecration) the Bread be not turned and Transubstantiated into the body of Christ, we are the most abhominable Idolaters of the world. Coster himself a forward Jesuit acknowledgeth, That if (upon the words of Consecration) the Bred be not turned and Transubstantiated into the body of christ, we Are the most abominable Idolaters of the world.
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But we make the Minor and Assumption (long since prooved by the late worthies of our Church) but there is no such transubstantiating of the Bread into the Body of Christ: But we make the Minor and Assump (long since proved by the late worthies of our Church) but there is no such Transubstantiating of the Bred into the Body of christ:
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therefore by their own consent they are the most abhominable Idolaters of the world, worse then the Heathen.
Therefore by their own consent they Are the most abominable Idolaters of the world, Worse then the Heathen.
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And in their equalizing traditions (which are but the inventions of mans braine) with the Scriptures:
And in their equalizing traditions (which Are but the Inventions of men brain) with the Scriptures:
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they commit Idolatry, in that they make their very Church an Idoll.
they commit Idolatry, in that they make their very Church an Idol.
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But what should we speake of their Church, when they have the Pope who is their Church vertually:
But what should we speak of their Church, when they have the Pope who is their Church virtually:
p-acp q-crq vmd pns12 vvi pp-f po32 n1, c-crq pns32 vhb dt n1 r-crq vbz po32 n1 av-j:
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for what is said of the one may be said of the other. When they come to the issue, the Church is nothing but the Pope;
for what is said of the one may be said of the other. When they come to the issue, the Church is nothing but the Pope;
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whatsoever their Church or counsels say, hee is the whole Church. Many wayes they are grosse Idolaters, especially the common-people:
whatsoever their Church or Counsels say, he is the Whole Church. Many ways they Are gross Idolaters, especially the Common people:
q-crq po32 n1 cc n2 vvb, pns31 vbz dt j-jn n1. av-d n2 pns32 vbr j n2, av-j dt n1:
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for though they say they give not Laws, worship to the Image, but Dulia, service.
for though they say they give not Laws, worship to the Image, but Dulia, service.
c-acp cs pns32 vvb pns32 vvb xx n2, vvb p-acp dt n1, cc-acp np1, n1.
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But can the common-people distinguish, who give worship to all alike? to say we worship not the Image,
But can the Common people distinguish, who give worship to all alike? to say we worship not the Image,
cc-acp vmb dt n1 vvi, r-crq vvb n1 p-acp d av? pc-acp vvi pns12 vvb xx dt n1,
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but God before the Image, was the Heathens excuse, as we may see in Arnobius. Can the common-people distinguish? no,
but God before the Image, was the heathens excuse, as we may see in Arnobius. Can the Common people distinguish? no,
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for they are ignorant Images themselves, in this they are worse then the heathens, because they have more light,
for they Are ignorant Images themselves, in this they Are Worse then the Heathens, Because they have more Light,
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and still the more light, the more sinne.
and still the more Light, the more sin.
cc av dt av-dc j, dt av-dc n1.
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For they have beene foretold, that the whoore of Rome should be the mother of all fornication, the Spirituall Babylon, Sodome, and Aegypt, in regard of Idolatry, the mother of all these abhominations.
For they have been foretold, that the whore of Rome should be the mother of all fornication, the Spiritual Babylon, Sodom, and Egypt, in regard of Idolatry, the mother of all these abominations.
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Now for them who have beene forewarned hereof, and in so much light still to continue Idolaters,
Now for them who have been forewarned hereof, and in so much Light still to continue Idolaters,
av p-acp pno32 r-crq vhb vbn vvn av, cc p-acp av d n1 av pc-acp vvi n2,
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and persist in false worship, is to be worse then the Heathens, who had not the like light and warning.
and persist in false worship, is to be Worse then the heathens, who had not the like Light and warning.
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But what is the reason that they are so impudent and audacious? First (to answer with the Scriptures) they are drunke with the whores cup,
But what is the reason that they Are so impudent and audacious? First (to answer with the Scriptures) they Are drunk with the whores cup,
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and we know a drunken man dares doe any thing.
and we know a drunken man dares do any thing.
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And then againe, (as the Psalmist speakes) because those who worship Idols become blockish and stupid like unto them,
And then again, (as the Psalmist speaks) Because those who worship Idols become blockish and stupid like unto them,
cc av av, (c-acp dt n1 vvz) c-acp d r-crq n1 n2 vvi j cc j av-j p-acp pno32,
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for an Jdoll is a blockish dead thing. So Idolaters are stupid dead things in a sort, who are seldome converted;
for an Idle is a blockish dead thing. So Idolaters Are stupid dead things in a sort, who Are seldom converted;
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partly because they are drunke, and partly because they are stupid, like the Idols they worship.
partly Because they Are drunk, and partly Because they Are stupid, like the Idols they worship.
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If this be so, as it is too true to the eye of the whole world,
If this be so, as it is too true to the eye of the Whole world,
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then how ought we to blesse God, who hath brought us out of this palpable Aegyptian darkenesse, out of spirituall Sodome, as Lot was out of that Sodome: O we cannot be thankefull enough,
then how ought we to bless God, who hath brought us out of this palpable Egyptian darkness, out of spiritual Sodom, as Lot was out of that Sodom: Oh we cannot be thankful enough,
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nor ought we to desire to returne to Sodome againe, or unto Aegypt. Where then is place left for neutrality? those neuters that will be of neither Religion? Is such a disposition from the Spirit of God, which maketh Ephraim say here, what have I any more to doe with Idols? Ephraim would not be a neuter,
nor ought we to desire to return to Sodom again, or unto Egypt. Where then is place left for neutrality? those neuters that will be of neither Religion? Is such a disposition from the Spirit of God, which makes Ephraim say Here, what have I any more to do with Idols? Ephraim would not be a neuter,
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therefore what shall we say unto them that present themselves to Masses in their travells especially;
Therefore what shall we say unto them that present themselves to Masses in their travels especially;
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is this to say with Ephraim: what have I any more to doe with Idols? we must beleeve with the heart,
is this to say with Ephraim: what have I any more to do with Idols? we must believe with the heart,
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and confesse with the mouth to salvation:
and confess with the Mouth to salvation:
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if a man might escape with having his heart to God-wards and his body prostrate, where were confession? In Elyas time, God told him, that there were left seven thousand in Israel, who had not bowed the knee to Baal, that is who made no bodily prostration. if a man might escape with having his heart to Godwards and his body prostrate, where were Confessi? In Elias time, God told him, that there were left seven thousand in Israel, who had not bowed the knee to Baal, that is who made no bodily prostration.
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Therefore as the Papists do not joyne with us, so neither ought we with them, if we hold the contrary Religion false:
Therefore as the Papists do not join with us, so neither ought we with them, if we hold the contrary Religion false:
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in this case we should not present our selves with them in any service.
in this case we should not present our selves with them in any service.
p-acp d n1 pns12 vmd xx vvi po12 n2 p-acp pno32 p-acp d n1.
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Againe, if this be true, what doe we thinke of reconcilers of Religion? a thing impossible,
Again, if this be true, what do we think of reconcilers of Religion? a thing impossible,
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as the Apostle sheweth, For what communion hath God with Belial? Christ with Anti-christ? what communion? The Question is a strong Negation, as that of Ephraim here:
as the Apostle shows, For what communion hath God with Belial? christ with Antichrist? what communion? The Question is a strong Negation, as that of Ephraim Here:
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What have I now any more to doe with Idols? But some may say we differ from them onely in circumstance.What have I now any more to do with Idols? But Some may say we differ from them only in circumstance.
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We may aske any man who hath braines in his head, whether Idolatry bee a circumstance or not? it being cleere that they are as great Jdolaters as the Heathens in many instances.
We may ask any man who hath brains in his head, whither Idolatry be a circumstance or not? it being clear that they Are as great Idolaters as the heathens in many instances.
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If any affirme that Jdolatry is a circumstance, there is no disputing with such a one.
If any affirm that Idolatry is a circumstance, there is no disputing with such a one.
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That which is the sin which makes God abhorre and desert his own people, is that a circumstance? is that a circumstance which is the chiefe sin against the first Table? Granting that they are Idolaters, that the Pope is Anti-christ, & Rome to be Babylon, and Babylon to be the mother of al fornication. This must needs follow that ther can be no reconciling of these two Religions:
That which is the since which makes God abhor and desert his own people, is that a circumstance? is that a circumstance which is the chief since against the First Table? Granting that they Are Idolaters, that the Pope is Antichrist, & Room to be Babylon, and Babylon to be the mother of all fornication. This must needs follow that there can be no reconciling of these two Religions:
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we may come neare them, and become Papists, but they will never come neere us to be good Christians.
we may come near them, and become Papists, but they will never come near us to be good Christians.
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Againe, if this be so that Popery be Idolary, and that we must beware of all Jdolatry, let us take heed therefore that we have nothing to doe with them more then we must needs.
Again, if this be so that Popery be Idolatry, and that we must beware of all Idolatry, let us take heed Therefore that we have nothing to do with them more then we must needs.
av, cs d vbb av d n1 vbi n1, cc cst pns12 vmb vvi pp-f d n1, vvb pno12 vvi n1 av cst pns12 vhb pix pc-acp vdi p-acp pno32 av-dc cs pns12 vmb av.
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Converse with them in our callings we may, because (as an ancient father saith) we be compossessors of the world, and not of Religion:
Converse with them in our callings we may, Because (as an ancient father Says) we be compossessors of the world, and not of Religion:
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we must goe out of the world if we will not have to doe with them sometimes in the places where we live,
we must go out of the world if we will not have to do with them sometime in the places where we live,
pns12 vmb vvi av pp-f dt n1 cs pns12 vmb xx vhi pc-acp vdi p-acp pno32 av p-acp dt n2 c-crq pns12 vvb,
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but amity is very dangerous with such; the Scripture runnes much upon it, should we love them whom God hates.
but amity is very dangerous with such; the Scripture runs much upon it, should we love them whom God hates.
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It was Eves fault, that without a calling she ventured to talke with the Serpent, wee should therefore shunne conversing and parly with them as much as may be.
It was Eves fault, that without a calling she ventured to talk with the Serpent, we should Therefore shun conversing and parley with them as much as may be.
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As there were railes set about mount Synai, to keepe of the people from touching the Mountaine;
As there were rails Set about mount Sinai, to keep of the people from touching the Mountain;
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so God hath set hedges about the second Commandement, to keepe us off from offending in it:
so God hath Set hedges about the second Commandment, to keep us off from offending in it:
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as it was usuall with God in this kinde.
as it was usual with God in this kind.
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As when he would keepe them farre from murder, he forbad them to kill the damme with the young,
As when he would keep them Far from murder, he forbade them to kill the dam with the young,
p-acp c-crq pns31 vmd vvi pno32 av-j p-acp vvi, pns31 vvd pno32 pc-acp vvi dt n1 p-acp dt j,
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and not to seeth a kid in his mothers milke, onely to restraine them from murder that abhominable sin;
and not to sees a kid in his mother's milk, only to restrain them from murder that abominable since;
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such precepts the Jewes call the hedges of the Commandements.
such Precepts the Jews call the hedges of the commandments.
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So for Idolatry, the Scripture would have us hate the garment spotted with the flesh, to defile the Coverings of the Images;
So for Idolatry, the Scripture would have us hate the garment spotted with the Flesh, to defile the Coverings of the Images;
av p-acp n1, dt n1 vmd vhi pno12 vvi dt n1 vvn p-acp dt n1, pc-acp vvi dt n2-vvg pp-f dt n2;
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to account them as a menstruous cloath, &c. and to have nothing to doe with the unfruitfull workes of darkenesse. to account them as a menstruous cloth, etc. and to have nothing to do with the unfruitful works of darkness.
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To hate all monuments of Idolatry. As Augustine saith of monuments; any monument mooves and stirs up the minde.
To hate all monuments of Idolatry. As Augustine Says of monuments; any monument moves and stirs up the mind.
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So any thing that may moove or stirre us to Idolatry, wee should abhorre and keepe a farre off from it.
So any thing that may move or stir us to Idolatry, we should abhor and keep a Far off from it.
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And therefore the Commandements are set downe in the highest pitch of the sinne, to shew that we should avoid all the degrees under that which leads to so great a breach,
And Therefore the commandments Are Set down in the highest pitch of the sin, to show that we should avoid all the Degrees under that which leads to so great a breach,
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and that wee should hate all those steps and leadings to the sinne it selfe.
and that we should hate all those steps and leadings to the sin it self.
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We should therefore beware of Popish writers, and doe with them as was done with the Magicke bookes in the Acts; burne them all,
We should Therefore beware of Popish writers, and do with them as was done with the Magic books in the Acts; burn them all,
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least they corrupt our selves and others.
lest they corrupt our selves and Others.
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Learne we this of the Papists, who hate our Bookes, burne them, or locke them up safe:
Learn we this of the Papists, who hate our Books, burn them, or lock them up safe:
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yea hate the very Names of Luther and Calvin, much more their Bookes.
yea hate the very Names of Luther and calvin, much more their Books.
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In this case it is with the soule of man, as with water that relisheth of that soyle through which it runnes:
In this case it is with the soul of man, as with water that relisheth of that soil through which it runs:
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if it run through a hot soyle, as baths through a sulphury soyle, it talks of that.
if it run through a hight soil, as baths through a sulphury soil, it talks of that.
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So the spirit of a man tasts of those authors hee runnes through.
So the Spirit of a man tastes of those Authors he runs through.
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Therefore such who converse much in Popish writings (unlesse Ministers who have a calling that way to confute them) are in danger to be insnared by them.
Therefore such who converse much in Popish writings (unless Ministers who have a calling that Way to confute them) Are in danger to be Ensnared by them.
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And then againe if we must hate all Idolatry, wee must take heed of occasions. Not like some looser Christians, which make no matter of crucifixes:
And then again if we must hate all Idolatry, we must take heed of occasions. Not like Some looser Christians, which make no matter of crucifixes:
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how doth the Spirit of Ephraim here agree with such? a crucifix is but a teacher of lies, representing onely the outside and that falsly:
how does the Spirit of Ephraim Here agree with such? a crucifix is but a teacher of lies, representing only the outside and that falsely:
c-crq vdz dt n1 pp-f np1 av vvi p-acp d? dt n1 vbz p-acp dt n1 pp-f n2, vvg av-j dt n1-an cc d av-j:
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for there is no expression in Scripture what kind of man Christ was.
for there is no expression in Scripture what kind of man christ was.
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And if there were, yet the Apostle sheweth, That wee must now no more know him any more after the flesh:
And if there were, yet the Apostle shows, That we must now no more know him any more After the Flesh:
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not as such a man, as tall, and faire, &c. But know him as the Mediator,
not as such a man, as tall, and fair, etc. But know him as the Mediator,
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as King of Heaven and Earth, avoiding all lewd base conceits of him: people in this kinde are too bolde, and runne too neere Popery.
as King of Heaven and Earth, avoiding all lewd base conceits of him: people in this kind Are too bold, and run too near Popery.
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A Father saith well, No man is safe that is neere to danger. Wee are commanded to flie from Idolatry, we must not come neere the pits brinke, least we fall in;
A Father Says well, No man is safe that is near to danger. we Are commanded to fly from Idolatry, we must not come near the pits brink, lest we fallen in;
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runne and flie from it as from a Serpent, dally not with the occasions. But to leave this grosse Jdolatry, to speake of something which more neerely concerneth us,
run and fly from it as from a Serpent, dally not with the occasions. But to leave this gross Idolatry, to speak of something which more nearly concerns us,
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and which wee are prone to:
and which we Are prove to:
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though we hate these grosse Jdolatries, yet there be some wee are more neerely addicted to: as,
though we hate these gross Idolatries, yet there be Some we Are more nearly addicted to: as,
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First of all, there is a pronenesse in us in our worship, to conceive false conceptions and Ideas of God, First of all, there is a proneness in us in our worship, to conceive false conceptions and Ideas of God,
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and so in place of worshiping God, wee worship an Jdoll of our owne braine. It may be said, How shall wee conceive of God when we worship him?
and so in place of worshipping God, we worship an Idle of our own brain. It may be said, How shall we conceive of God when we worship him?
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1. First of all Negatively, doe not dishonour God in imagining any character of an infinite incomprehensible God, 1. First of all Negatively, do not dishonour God in imagining any character of an infinite incomprehensible God,
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but conceive of him, as an infinite essence. And then conceive not absolutely of God, but of God distinguished in three Persons.
but conceive of him, as an infinite essence. And then conceive not absolutely of God, but of God distinguished in three Persons.
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The Father, Sonne, and Holy Ghost, or else wee conceive an Idoll. The Father, Son, and Holy Ghost, or Else we conceive an Idol.
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For there are three Persons in one common nature, and in our Prayers, we must not conceive the Nature without the Persons.
For there Are three Persons in one Common nature, and in our Prayers, we must not conceive the Nature without the Persons.
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In the third place, we must not in our Prayers conceive of God without Christ the Mediator.
In the third place, we must not in our Prayers conceive of God without christ the Mediator.
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For even as God was onely to be knowne and spoken to towards the Tabernacle:
For even as God was only to be known and spoken to towards the Tabernacle:
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so Christ is the Tabernacle now where God manifests his gratious presence, and will be worshipped in him the Mediator.
so christ is the Tabernacle now where God manifests his gracious presence, and will be worshipped in him the Mediator.
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For God considered out of Christ is a consuming fire: without Christ no converse with God.
For God considered out of christ is a consuming fire: without christ no converse with God.
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Let us therefore take Christ along with us, when we goe to God, goe to him by God in our Nature, our Immanuell, and so we shall conceive of God aright,
Let us Therefore take christ along with us, when we go to God, go to him by God in our Nature, our Immanuel, and so we shall conceive of God aright,
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and not worship an Idoll of our owne braine.
and not worship an Idol of our own brain.
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Againe there is another thing which is a common abuse among Christians, wherein they come neere to Idolatry,
Again there is Another thing which is a Common abuse among Christians, wherein they come near to Idolatry,
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when they transforme God to be like themselves in their affections, as it is the property of all unregenerate men to doe so.
when they transform God to be like themselves in their affections, as it is the property of all unregenerate men to do so.
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Idolatry is so naturall it cannot but transforme God to be like it selfe, as for instance.
Idolatry is so natural it cannot but transform God to be like it self, as for instance.
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A man that is not a gratious man, in the pride of his sinnefull course, thinks that God is like unto him:
A man that is not a gracious man, in the pride of his sinful course, thinks that God is like unto him:
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Thou thoughtest that I was like unto thy selfe: Thou thoughtest that I was like unto thy self:
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therefore I will come against thee, &c. As oppressors and such who grow great by ill courses, they justifie this much:Therefore I will come against thee, etc. As Oppressors's and such who grow great by ill courses, they justify this much:
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would God let me alone if he did not approove of my courses? so they make God like themselves.
would God let me alone if he did not approve of my courses? so they make God like themselves.
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And so the good-fellowes of the world, they make God to allow all their dissolutenesse, because he lets them alone.
And so the good-fellows of the world, they make God to allow all their dissoluteness, Because he lets them alone.
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So those that are fierce and cruell by nature, who delight in cruelty, vexation and blood, they transforme God as though he delighted in such things,
So those that Are fierce and cruel by nature, who delight in cruelty, vexation and blood, they transform God as though he delighted in such things,
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and make him a God of blood. So others transforme God to be all mercy:
and make him a God of blood. So Others transform God to be all mercy:
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this is to make God an Idoll, and as ill as if they transformed him into this and that creature, worse then the Heathens, in regard of their light under the Gospell,
this is to make God an Idol, and as ill as if they transformed him into this and that creature, Worse then the heathens, in regard of their Light under the Gospel,
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yet this is the disposition of many Christians now a dayes. What was the reason why the Heathens worshipped Bacchus and Venus, such abhominable gods?
yet this is the disposition of many Christians now a days. What was the reason why the heathens worshipped Bacchus and Venus, such abominable God's?
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They to countenance their lusts and drunkennesse deifie them; an abhominable sinne of the Heathen, for which God gave them up to other sinnes.
They to countenance their Lustiest and Drunkenness deify them; an abominable sin of the Heathen, for which God gave them up to other Sins.
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Doth not our sinne come neere theirs, when we make God to countenance our sinne,
Does not our sin come near theirs, when we make God to countenance our sin,
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and cite Scripture for it, as if God did countenance sinne in his word, this is to transforme God into our owne abhominable conceits.
and Cite Scripture for it, as if God did countenance sin in his word, this is to transform God into our own abominable conceits.
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Those therefore who blesse themselves in any sinfull course, they are guilty of Idolatry in the worst kinde that may be:
Those Therefore who bless themselves in any sinful course, they Are guilty of Idolatry in the worst kind that may be:
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for it is as ill to transforme God to allow of such courses, as to transforme Christ to die for such who goe on in their sinnes without remorse,
for it is as ill to transform God to allow of such courses, as to transform christ to die for such who go on in their Sins without remorse,
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or to transforme him into the likenesse of such and such vile creatures.
or to transform him into the likeness of such and such vile creatures.
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Further, there is another sort of Idolatry Christians are subject unto, to set up somewhat in their hearts higher then God, there is no man without grace but he doth so untill his conversion.
Further, there is Another sort of Idolatry Christians Are Subject unto, to Set up somewhat in their hearts higher then God, there is no man without grace but he does so until his conversion.
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Nay, when a man is converted, he is prone to this, to Idolize and set up something above that which should bee in the heart.
Nay, when a man is converted, he is prove to this, to Idolise and Set up something above that which should be in the heart.
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Hereupon Paul calleth Covetousnesse Idolatry: because a covetous man placeth those affections upon his owne wealth, which should dwell in God: Hereupon Paul calls Covetousness Idolatry: Because a covetous man places those affections upon his own wealth, which should dwell in God:
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for he saith to the wedge of gold, thou art my confidence; thinking his wealth shall beare him out in any ill cause whatsoever. for he Says to the wedge of gold, thou art my confidence; thinking his wealth shall bear him out in any ill cause whatsoever.
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And then againe, that time which hee should spend in thinking of God and of a better life, he burieth those thoughts in his mucke and wealth, toyling and moyling in the world, when he should serve God.
And then again, that time which he should spend in thinking of God and of a better life, he burieth those thoughts in his muck and wealth, toiling and moiling in the world, when he should serve God.
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Thus the covetous man is an Idolater. Thus the covetous man is an Idolater.
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And there are some guilty of Jdolatry likewise in an other kind, such as have mens persons too much in admiration;
And there Are Some guilty of Idolatry likewise in an other kind, such as have men's Persons too much in admiration;
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that deifie them, especially if they be in great place, such who will offend God before they will offend them,
that deify them, especially if they be in great place, such who will offend God before they will offend them,
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and whereas for Gods Glory they should deny themselves: they deny themselves and make themselves fooles for men;
and whereas for God's Glory they should deny themselves: they deny themselves and make themselves Fools for men;
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and to please them by whom they hope to rise deny both wit and honestie.
and to please them by whom they hope to rise deny both wit and honesty.
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This is abhominable Idolatrie, and such are as farre from Heaven and salvation, as those that fall before an Idoll, if they repent not.
This is abominable Idolatry, and such Are as Far from Heaven and salvation, as those that fallen before an Idol, if they Repent not.
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O! If these men that studie to please men, and deny themselves for them, would be as carefull to please God as they have beene to please men,
OH! If these men that study to please men, and deny themselves for them, would be as careful to please God as they have been to please men,
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how happy, and what excellent Christians would they bee. As a great man pleaser in his time said;
how happy, and what excellent Christians would they be. As a great man pleaser in his time said;
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If hee had served God as well as he had served his master the King in that time; If he had served God as well as he had served his master the King in that time;
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God had not left him so in his old yeares. God had not left him so in his old Years.
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To set up any man so high in our affections, as for him to deny our selves, cracke our consciences,
To Set up any man so high in our affections, as for him to deny our selves, Crac our Consciences,
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and doe things unlawfull, will bee miserie in the end. If I please men (saith Paul) I am not the servant of Christ.
and do things unlawful, will be misery in the end. If I please men (Says Paul) I am not the servant of christ.
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Hee meaneth sinfull pleasing, for their ought to bee service and respect, due honour must be given unto those who carry Gods Image, our Governours;
He means sinful pleasing, for their ought to be service and respect, due honour must be given unto those who carry God's Image, our Governors;
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yea great respect and honour, and nothing in this kinde can be too much; but to goe beyond our bounds herein, is to commit Idolatry.
yea great respect and honour, and nothing in this kind can be too much; but to go beyond our bounds herein, is to commit Idolatry.
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As the Heathen did, when the government of Rome was turned into an Empire, some of their Emperours were made gods by them after Augustus time, wherein they could not have devised to have done them greater wrong,
As the Heathen did, when the government of Room was turned into an Empire, Some of their emperors were made God's by them After Augustus time, wherein they could not have devised to have done them greater wrong,
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for they all came most of them to fearefull ends.
for they all Come most of them to fearful ends.
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It is ill for any man to have God his corrivall, for no greater misery can befall a man then to be set up in Gods roome,
It is ill for any man to have God his corrival, for no greater misery can befall a man then to be Set up in God's room,
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so to rule a mans honestie, will, and conscience at his pleasure; for God is a Jealous God, and will not endure such Idolatry.
so to Rule a men honesty, will, and conscience At his pleasure; for God is a Jealous God, and will not endure such Idolatry.
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And so in the next place, they frame Christ an Idoll, in taking him without his crosse:
And so in the next place, they frame christ an Idol, in taking him without his cross:
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they will be of the true Religion, but when they come to suffer any thing,
they will be of the true Religion, but when they come to suffer any thing,
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if it be but a frowne, a reproch or disgrace, they give out and fall backe.
if it be but a frown, a reproach or disgrace, they give out and fallen back.
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Such they frame to themselves an Idoll, a false Christ:
Such they frame to themselves an Idol, a false christ:
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for the knowledge of Christ is never without the Crosse, some crosse or other, some persecution or other in some kinde.
for the knowledge of christ is never without the Cross, Some cross or other, Some persecution or other in Some kind.
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All who will live godly in Christ shall suffer persecution. All who will live godly in christ shall suffer persecution.
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A man may live godly and not suffer persecution, but he that will live godly in Christ,
A man may live godly and not suffer persecution, but he that will live godly in christ,
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so as hee sheweth his nature to be altered, carrying an Antipathy against all false courses,
so as he shows his nature to be altered, carrying an Antipathy against all false courses,
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and so as the world may conceive that he is such an one, it is impossible that he should live in the world without persecution:
and so as the world may conceive that he is such an one, it is impossible that he should live in the world without persecution:
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because he shall meete with those that are of an opposite disposition.
Because he shall meet with those that Are of an opposite disposition.
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Therefore to frame a smooth Christ, all comfort, is to frame a false Christ and a false Religion, to frame an Idol that hath no truth in it, that never was,
Therefore to frame a smooth christ, all Comfort, is to frame a false christ and a false Religion, to frame an Idol that hath no truth in it, that never was,
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nor never will be to the end of the world.
nor never will be to the end of the world.
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Againe, unconverted persons (especially) are prone to another Idolatry, to set up their owne wits and wills instead of Gods. So as there is not a greater enemy to Religion then our owne conceits and wills, which will have a modell of Religion of our owne braine, which must stand let what will come of it.
Again, unconverted Persons (especially) Are prove to Another Idolatry, to Set up their own wits and wills instead of God's So as there is not a greater enemy to Religion then our own conceits and wills, which will have a model of Religion of our own brain, which must stand let what will come of it.
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This is the fault especially of great learned persons, who take upon them conceits and apprehensions of things;
This is the fault especially of great learned Persons, who take upon them conceits and apprehensions of things;
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and then do•e upon these brats of their owne braine.
and then do•e upon these brats of their own brain.
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And so for will, to have our owne will in all things, as the speech is, My mind to me a kingdome is:
And so for will, to have our own will in all things, as the speech is, My mind to me a Kingdom is:
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I will have my wil, whatsoever come of it. This is Idolatrie, for whosoever will come to Heaven, must deny his will:
I will have my will, whatsoever come of it. This is Idolatry, for whosoever will come to Heaven, must deny his will:
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The first lesson in Christs schoole is selfe-denyall, Deny all of wit and will, to have no more wit and wisdome, especially in divine things then God will teach us: The First Lesson in Christ school is self-denial, Deny all of wit and will, to have no more wit and Wisdom, especially in divine things then God will teach us:
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and no more will, which is distinct and opposite to Christs will, but to bring our wills to his in all things.
and no more will, which is distinct and opposite to Christ will, but to bring our wills to his in all things.
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When men will goe about great affaires, and set upon things in their owne wit and strength, never praying nor depending upon God for a blessing, this is a kind of Idolizing of parts, to worke out things by pollicy, strength, wit, and parts.
When men will go about great affairs, and Set upon things in their own wit and strength, never praying nor depending upon God for a blessing, this is a kind of Idolizing of parts, to work out things by policy, strength, wit, and parts.
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As that Heathen Atheist could say, Let cowards pray if they will: but his successe was answerable.
As that Heathen Atheist could say, Let cowards pray if they will: but his success was answerable.
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So is it not the common Atheisme of the world, they goe about things in confidence of their wit and parts,
So is it not the Common Atheism of the world, they go about things in confidence of their wit and parts,
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and so hope to attaine a glorious issue: whereas God who overthrowes Babels, takes delight to confound all their devices:
and so hope to attain a glorious issue: whereas God who overthrows Babels, Takes delight to confound all their devices:
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it is his daily practise, To send the rich emptie away, and exalt the humble and mocke.
it is his daily practice, To send the rich empty away, and exalt the humble and mock.
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Those who set upon things rashly without prayer, as though they were Lords of all, and without dependance upon God, promising themselves good successe, they make Idols of themselves:
Those who Set upon things rashly without prayer, as though they were lords of all, and without dependence upon God, promising themselves good success, they make Idols of themselves:
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as a proud man is an Idoll, hee worships himselfe, whilst he leanes to his owne wit, plots and parts: carnall men thus Idolize themselves.
as a proud man is an Idol, he worships himself, while he leans to his own wit, plots and parts: carnal men thus Idolise themselves.
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Againe you have some who are none of the worst, who commit this great sinne of Idolatry by trusting to the outward performances and taskes of Religion, thinking that God must needs be bound unto them when they have done so many taskes, read and prayd,
Again you have Some who Are none of the worst, who commit this great sin of Idolatry by trusting to the outward performances and tasks of Religion, thinking that God must needs be bound unto them when they have done so many tasks, read and prayed,
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or heard so many sermons, or done a good deed. But heere lyeth the spirituall subtilty, in that they set up these things too high,
or herd so many Sermons, or done a good deed. But Here lies the spiritual subtlety, in that they Set up these things too high,
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when if they finde not that successe they looke for, then they inwardly murmur against God:
when if they find not that success they look for, then they inwardly murmur against God:
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when rather all these things should be done with a spirit of Humility and subjection, using them onely as meanes whereupon we expect Gods blessing, craving his assistance and strength to doe them in a holy and a selfe-denying manner:
when rather all these things should be done with a Spirit of Humility and subjection, using them only as means whereupon we expect God's blessing, craving his assistance and strength to do them in a holy and a self-denying manner:
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when we doe otherwise, and trust to the outward taskes and performances we doe, wee make them Idols.
when we do otherwise, and trust to the outward tasks and performances we do, we make them Idols.
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And you have many that goe along with outward performances, who never come to a dram of grace,
And you have many that go along with outward performances, who never come to a dram of grace,
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because they trust to the outward performances, and looke not to the life and soule of them, which is the Spirit of God assisting, quickning, strengthning blessing them.
Because they trust to the outward performances, and look not to the life and soul of them, which is the Spirit of God assisting, quickening, strengthening blessing them.
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The life of a Christian is a perpetuall dependance upon God in the use of meanes;
The life of a Christian is a perpetual dependence upon God in the use of means;
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and not an Idolizing of them, to bee carelesse when he hath done his taske.
and not an Idolizing of them, to be careless when he hath done his task.
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But a more subtill Idolatrie then this is of an other kinde, when we trust too much to the worke of grace, But a more subtle Idolatry then this is of an other kind, when we trust too much to the work of grace,
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and rely not upon God in Christ in the matter of justification and acceptation to life everlasting, which is a fault both 1. Before, 2. After Conversion. First before Conversion.
and rely not upon God in christ in the matter of justification and acceptation to life everlasting, which is a fault both 1. Before, 2. After Conversion. First before Conversion.
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When we thinke we have not done so much good, and beene sufficiently humbled, and therefore that God will not be mercifull to us:
When we think we have not done so much good, and been sufficiently humbled, and Therefore that God will not be merciful to us:
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as if Christ must take us with dowry of good deeds, or else hee cannot,
as if christ must take us with dowry of good Deeds, or Else he cannot,
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whereas all grace is promised, upon our entry and comming into the Covenant of grace, upon our believing,
whereas all grace is promised, upon our entry and coming into the Covenant of grace, upon our believing,
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when we come with emptie hearts and hands:
when we come with empty hearts and hands:
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The poore (saith Christ) receive the Gospell, and those that are lost, Christ is sent to save them, The poor (Says christ) receive the Gospel, and those that Are lost, christ is sent to save them,
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and to call in the weary and heavie laden. And after Conversion;and to call in the weary and heavy laden. And After Conversion;
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those that are in the state of grace oftentimes want that comfort in the maine point of justification and acceptation to life everlasting which they should have:
those that Are in the state of grace oftentimes want that Comfort in the main point of justification and acceptation to life everlasting which they should have:
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because they looke into their imperfections, seeing this and that want, and so are swallowed up of discomfort;
Because they look into their imperfections, seeing this and that want, and so Are swallowed up of discomfort;
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whereas if we had all the graces in the world, yet we must live by Faith, relying upon the merits of Christ.
whereas if we had all the graces in the world, yet we must live by Faith, relying upon the merits of christ.
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For our good works bring us not to Heaven as a cause, but onely are helps and comforts to us in our walking to Heaven.
For our good works bring us not to Heaven as a cause, but only Are helps and comforts to us in our walking to Heaven.
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For if we had all the sinnes of all men, yet Christs all-sufficient Righteousnesse is sufficient for to doe them all away,
For if we had all the Sins of all men, yet Christ All-sufficient Righteousness is sufficient for to do them all away,
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if wee can goe out of our selves, and cleave to that.
if we can go out of our selves, and cleave to that.
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Therefore in trouble of conscience, we must not looke either to our good or our ill,
Therefore in trouble of conscience, we must not look either to our good or our ill,
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but to Gods infinite Mercy, and to the infinite satisfaction of our blessed S•viour the Lord Jesus Christ, there as it were loosing our selves, seeing our sinnes as mountaines drowned in the infinite sea of his Mercy.
but to God's infinite Mercy, and to the infinite satisfaction of our blessed S•viour the Lord jesus christ, there as it were losing our selves, seeing our Sins as Mountains drowned in the infinite sea of his Mercy.
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The blood of Christ, that will pacifie and stay the conscience, nothing else can give rest to our soules.
The blood of christ, that will pacify and stay the conscience, nothing Else can give rest to our Souls.
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If we looke to our workes and to the measure of our sanctification, what saith holy Paul in the like case? Yea doubtlesse, and I count all things but losse,
If we look to our works and to the measure of our sanctification, what Says holy Paul in the like case? Yea doubtless, and I count all things but loss,
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for the excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the losse of all things,
for the excellency of the knowledge of christ Iesus my Lord, for whom I have suffered the loss of all things,
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and doe count them but dung that I may winne Christ, even his Righteousnesse and best works;and do count them but dung that I may win christ, even his Righteousness and best works;
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therefore there is no regard to be had of them in that case.
Therefore there is no regard to be had of them in that case.
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Wherefore when wee would speake comfort to a distressed conscience, wee must not looke to his ill or good, but to the command.
Wherefore when we would speak Comfort to a distressed conscience, we must not look to his ill or good, but to the command.
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This is his command that we believe: This is his command that we believe:
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and looke to the all sufficiencie of God in Christ, and the promises, whereby we honour God in giving him the glory of his truth, and depart with comfort. and look to the all sufficiency of God in christ, and the promises, whereby we honour God in giving him the glory of his truth, and depart with Comfort.
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Therefore though wee hate grosse Idolatry, yet we see there are many wayes wherein the soule may bee seduced, whereby we may come very neere that sinne which our soule hateth;
Therefore though we hate gross Idolatry, yet we see there Are many ways wherein the soul may be seduced, whereby we may come very near that sin which our soul hates;
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by trusting too much to something out of God.
by trusting too much to something out of God.
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If then the case be thus, how shall we come to reforme it (for a Use of Direction ) so as to flie from all Idolatrie, and to say with Ephraim, What have I now any more to doe with Idols?
If then the case be thus, how shall we come to reform it (for a Use of Direction) so as to fly from all Idolatry, and to say with Ephraim, What have I now any more to do with Idols?
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First of all doe but consider Gods hatred unto all sorts of Idolaters: for he accounts such to hate him, and so accordingly punisheth them.
First of all doe but Consider God's hatred unto all sorts of Idolaters: for he accounts such to hate him, and so accordingly Punisheth them.
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In the second Commandement those that are given to Idolatrie in any kinde, are such as hate God, which is a horrible thing,
In the second Commandment those that Are given to Idolatry in any kind, Are such as hate God, which is a horrible thing,
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and yet notwithstanding this is the disposition of all such as are Jdolaters; so farre forth as they are Jdolaters they hate God:
and yet notwithstanding this is the disposition of all such as Are Idolaters; so Far forth as they Are Idolaters they hate God:
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for the more we know God, the more we shall hate all Idols, What have I now any more to doe with Idols?
for the more we know God, the more we shall hate all Idols, What have I now any more to do with Idols?
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Labour to grow in the sound knowledge of God and of Christ, and of their all-sufficiency.
Labour to grow in the found knowledge of God and of christ, and of their All-sufficiency.
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Marke S. Paules method, Coloss. 2. and in other places, when he would draw us from all outward things, he speakes gloriously of the fullnesse of Christ.
Mark S. Paul's method, Coloss. 2. and in other places, when he would draw us from all outward things, he speaks gloriously of the fullness of christ.
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In him dwelleth all the fullnesse of the God-head bodily: and, In him you are compleat. In him dwells all the fullness of the Godhead bodily: and, In him you Are complete.
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When he would draw them from, touch not, taste not, handle not, worshipping of Angels, When he would draw them from, touch not, taste not, handle not, worshipping of Angels,
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and from counterfeit humility, hee labours to dispossesse them of these Idolatrous conceits, and to possesse them of the fullnesse of Christ.and from counterfeit humility, he labours to dispossess them of these Idolatrous conceits, and to possess them of the fullness of christ.
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If in him we have fullnesse, why should we looke for any thing out of him? If we be compleat in him,
If in him we have fullness, why should we look for any thing out of him? If we be complete in him,
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Jf all fullnesse be in him, why doe wee seeke any thing out of that fullnesse? Thus the holy Apostle shutteth up his first Epistle, Babes keepe you from Idols.
If all fullness be in him, why do we seek any thing out of that fullness? Thus the holy Apostle shutteth up his First Epistle, Babes keep you from Idols.
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What is promised there? Christ is eternall life, all is in him, whereupon presently comes this; Babes keepe you from Idols.
What is promised there? christ is Eternal life, all is in him, whereupon presently comes this; Babes keep you from Idols.
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If life and happinesse and all be in Christ, If we be compleat in him,
If life and happiness and all be in christ, If we be complete in him,
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and the fullnesse of all be in him, why should we goe out of him for any thing? When God would perswade Abraham to leave all Idolatrie,
and the fullness of all be in him, why should we go out of him for any thing? When God would persuade Abraham to leave all Idolatry,
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and all things else, to depend wholly upon him, what doth he first possesse him with? I am God all sufficient, &c. know God in covenant all sufficient,
and all things Else, to depend wholly upon him, what does he First possess him with? I am God all sufficient, etc. know God in Covenant all sufficient,
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and Christ in the fullnesse of his high perfections as mediator, in whom is all fullnesse and life eternall, in whom we are compleat:
and christ in the fullness of his high perfections as Mediator, in whom is all fullness and life Eternal, in whom we Are complete:
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we shall then be so farre from going out of him for any thing, as we shall be of the same mind with Ephraim, what have J now any more to doe with other Jntercessors and Mediators? what have I to doe with will-worship? what need I goe to other cursed meanes,
we shall then be so Far from going out of him for any thing, as we shall be of the same mind with Ephraim, what have J now any more to do with other Jntercessors and Mediators? what have I to do with will-worship? what need I go to other cursed means,
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when God is all sufficient? It is the scope of the new covenant of grace that we should glory in God onely, who hath made Christ unto us, Wisdome, Righteousnesse, Sanctification and Redemption. And all this,
when God is all sufficient? It is the scope of the new Covenant of grace that we should glory in God only, who hath made christ unto us, Wisdom, Righteousness, Sanctification and Redemption. And all this,
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because that whosoever glorieth in him should not goe out of him for any thing.
Because that whosoever Glorieth in him should not go out of him for any thing.
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The more we know therefore the fullnesse of Christ, and Gods mercy in him, the more wee shall abhorre all Idolatry, with the kindes and degrees of it.
The more we know Therefore the fullness of christ, and God's mercy in him, the more we shall abhor all Idolatry, with the Kinds and Degrees of it.
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Another helpe and meanes to cure this disposition in us is, to know that we are naturally wondrous prone to it in one degree or another, It is reckoned up, Gal. 5. as a worke of the flesh,
another help and means to cure this disposition in us is, to know that we Are naturally wondrous prove to it in one degree or Another, It is reckoned up, Gal. 5. as a work of the Flesh,
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and naturally man hath a working fancy, to set up somewhat in his heart and understanding above, and besides God; Imaginations to adulterate things.
and naturally man hath a working fancy, to Set up somewhat in his heart and understanding above, and beside God; Imaginations to adulterate things.
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Men live by sence, and Imagination is next to sense, so that naturally all men are Idolaters before conversion in one kinde or other:
Men live by sense, and Imagination is next to sense, so that naturally all men Are Idolaters before conversion in one kind or other:
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and dote so upon their owne, that they will not be driven out of themselves unto God in Christ, without a great deale of grace.
and dote so upon their own, that they will not be driven out of themselves unto God in christ, without a great deal of grace.
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As men naturally love the childe of their owne body, so men love the children of their owne braine.
As men naturally love the child of their own body, so men love the children of their own brain.
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What is the reason that it is so hard to convert a Papist?
What is the reason that it is so hard to convert a Papist?
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Because it is will-worship, a device of their owne braine, suiting their naturall will and appetite.
Because it is will-worship, a device of their own brain, suiting their natural will and appetite.
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And what makes them so furious (as all Idolaters are cruell) though they be mild of their owne nature,
And what makes them so furious (as all Idolaters Are cruel) though they be mild of their own nature,
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yet as Idolaters they are cruell? It is because it is a device of their owne braine, a brat, a childe of their owne begetting;
yet as Idolaters they Are cruel? It is Because it is a device of their own brain, a brat, a child of their own begetting;
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wherefore they strive to maintaine it, because it is their owne.
Wherefore they strive to maintain it, Because it is their own.
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Let us therefore conceive this much, that it is no easie matter to free the soule from Idolatry,
Let us Therefore conceive this much, that it is no easy matter to free the soul from Idolatry,
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and all the degrees of this cursed disposition, this will make us beg earnestly the Spirit of God, by which onely we shall subdue this Idolatrous proud conceit,
and all the Degrees of this cursed disposition, this will make us beg earnestly the Spirit of God, by which only we shall subdue this Idolatrous proud conceit,
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and lay our selves open to Christ, to be disposed of as hee pleaseth. Beg the Spirit onely, whereby wee shall mortifie the cursed deeds of the flesh:
and lay our selves open to christ, to be disposed of as he Pleases. Beg the Spirit only, whereby we shall mortify the cursed Deeds of the Flesh:
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for, nature will never subdue nature;
for, nature will never subdue nature;
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the Spirit of God therefore is that which can, and must free us from all dregs and tainture of this cursed disposition, which the Jewes were so scourged for, and hardly driven from. the Spirit of God Therefore is that which can, and must free us from all dregs and tainture of this cursed disposition, which the Jews were so scourged for, and hardly driven from.
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Againe, consider Gods punishments in this kinde, as we see, Rev. 9.20.
Again, Consider God's punishments in this kind, as we see, Rev. 9.20.
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Where the Turke is said to be raised up against all these Idolaters, that would not be kept from worshipping the Divell,
Where the Turk is said to be raised up against all these Idolaters, that would not be kept from worshipping the devil,
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and the Image of the beast.
and the Image of the beast.
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Yet for all this, it is said they did not repent. And so the Jewish Church was still punished with enemies raised up against them for their Idolatry.
Yet for all this, it is said they did not Repent. And so the Jewish Church was still punished with enemies raised up against them for their Idolatry.
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And it is to be expected that the Idolatry of these westerne Churches will at length pull downe Antichrist himselfe, which must be before the conversion of the Iewes. For what hinders their conversion now? The world is full of Idolaters, even Christians;
And it is to be expected that the Idolatry of these western Churches will At length pull down Antichrist himself, which must be before the conversion of the Iewes. For what hinders their conversion now? The world is full of Idolaters, even Christians;
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and therfore there must be a confusion of Antichrists Jdolatrous worship before the conversion of the Iewes, who will not returne whilst that scandall is in their eye.
and Therefore there must be a confusion of Antichrists Idolatrous worship before the conversion of the Iewes, who will not return while that scandal is in their eye.
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Therefore that we may helpe forward that glorious worke, let us labour as much as we can to purge the Church of this, in drawing others from Idolatry, that we may helpe to make way for those glorious times a comming:
Therefore that we may help forward that glorious work, let us labour as much as we can to purge the Church of this, in drawing Others from Idolatry, that we may help to make Way for those glorious times a coming:
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for this Scripture especially hath relation unto the calling of the Iewes, not to be fullfilled till then,
for this Scripture especially hath Relation unto the calling of the Iewes, not to be Fulfilled till then,
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when Ephraim shall say, what have I now any more to doe with Idols? with that for which wee have beene so plagued for in former times.
when Ephraim shall say, what have I now any more to do with Idols? with that for which we have been so plagued for in former times.
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And withall let us consider this, that the end of all false worship (when it is left) is griefe and shame, befooling and shaming of our selves for it.
And withal let us Consider this, that the end of all false worship (when it is left) is grief and shame, befooling and shaming of our selves for it.
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Ephraim (at length) shall say, what have I any more to doe with Idols? to cherish pride and selfe conceit? which if ever I come to Heaven I must renounce, hating my selfe for my owne pride and folly.Ephraim (At length) shall say, what have I any more to do with Idols? to cherish pride and self conceit? which if ever I come to Heaven I must renounce, hating my self for my own pride and folly.
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And so for Idolaters themselves, why should wee comfort our selves with these, of whom we shall say one day, what have we now any more to doe with them? we must be seperated from them here,
And so for Idolaters themselves, why should we Comfort our selves with these, of whom we shall say one day, what have we now any more to do with them? we must be separated from them Here,
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or in Hell live with them for ever. What will then be the hell of hell? Mutuall cursing of one another;
or in Hell live with them for ever. What will then be the hell of hell? Mutual cursing of one Another;
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thy familiarity and acquaintance, thy provocations and all••rements brought me into these torments.
thy familiarity and acquaintance, thy provocations and all••rements brought me into these torments.
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If we belong to God, late or soone, there must be these speeches, what have J now any more to doe with such and such lying vanities?
If we belong to God, late or soon, there must be these Speeches, what have J now any more to do with such and such lying vanities?
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Therefore let us not thinke will-worship a flight matter; Therefore let us not think will-worship a flight matter;
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for we see Popery is nothing else but a bundle of mans devices? we see in Scripture, for we see Popery is nothing Else but a bundle of men devices? we see in Scripture,
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when the dearest friends of Christ came unto him with devices of their owne and good intentions, Christ notwithstanding saw the Divell in them.
when the dearest Friends of christ Come unto him with devices of their own and good intentions, christ notwithstanding saw the devil in them.
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Peter made a great confession, Thou art the Sonne of the living God, and then he came, Master spare thy selfe: wherunto Christ replied, 〈 ◊ 〉 thee behind 〈 ◊ 〉 Satan. Peter made a great Confessi, Thou art the Son of the living God, and then he Come, Master spare thy self: whereunto christ replied, 〈 ◊ 〉 thee behind 〈 ◊ 〉 Satan.
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God is never more provoked then when men thinke to honour him with their owne devices, stablishing a false,
God is never more provoked then when men think to honour him with their own devices, establishing a false,
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and neglecting his owne true worship.
and neglecting his own true worship.
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And there is usually little amendment of these kind of persons, because they carry with them a shew of wisdome,
And there is usually little amendment of these kind of Persons, Because they carry with them a show of Wisdom,
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as Paul saith, and great Humility:
as Paul Says, and great Humility:
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which things being so carried with a shew of some grace and wisdome (though they bee desperate folly in the conclusion) men hardly will part withall.
which things being so carried with a show of Some grace and Wisdom (though they be desperate folly in the conclusion) men hardly will part withal.
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As we see of corporall Adultery, few of them are reclaimed; because it hath a bewitching alluring power: As we see of corporal Adultery, few of them Are reclaimed; Because it hath a bewitching alluring power:
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which is most true of the spirituall Adulterers, there are few of them reclaimed, untill God by some severe judgement alter and bring downe the proud imagination to serve him as he will be served,
which is most true of the spiritual Adulterers, there Are few of them reclaimed, until God by Some severe judgement altar and bring down the proud imagination to serve him as he will be served,
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so as to say with Ephraim here, What have I now any more to doe with Idols?
so as to say with Ephraim Here, What have I now any more to do with Idols?
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Well that wee may abhorre Jdolatry the more, consider two or three direct places.
Well that we may abhor Idolatry the more, Consider two or three Direct places.
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Who required these things at your hands, saith God, when they thinke to please him with voluntary devised things, this will strike them dumbe then, the things that God requires being so easie and so few, Who required these things At your hands, Says God, when they think to please him with voluntary devised things, this will strike them dumb then, the things that God requires being so easy and so few,
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yet wee to omit them all and to devise new things of our owne:
yet we to omit them all and to devise new things of our own:
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our reward shall be, Who required these things at your hands? And then againe saith God, In vaine they worship me teaching for my precepts the devices of men.
our reward shall be, Who required these things At your hands? And then again Says God, In vain they worship me teaching for my Precepts the devices of men.
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See then the vanity of Idolaters, who though they would doe nothing in vaine, yet doe all their will-worship in vaine.
See then the vanity of Idolaters, who though they would do nothing in vain, yet do all their will-worship in vain.
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Jt is not onely Idolatry, but obstinate Idolatry, the Romish doctrine: We would have cured Babel, but she would not be cured.
It is not only Idolatry, but obstinate Idolatry, the Romish Doctrine: We would have cured Babel, but she would not be cured.
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Js this a light cause of our comming out of Babylon? doe we leave them for trifles, Jesus this a Light cause of our coming out of Babylon? do we leave them for trifles,
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when they stand guilty of abhominable Idolatry? you may see here, if so be Ephraim out of holy affection say, what have I now any more to doe with Idols? What to think and judge of those that would bring God and Jdols together;
when they stand guilty of abominable Idolatry? you may see Here, if so be Ephraim out of holy affection say, what have I now any more to do with Idols? What to think and judge of those that would bring God and Idols together;
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if Ephraim had beene of the temper that many men now are, he might have said, tush what need we care for Idols, Crucifixes and the like? there is not such a distance betwixt them and us,
if Ephraim had been of the temper that many men now Are, he might have said, tush what need we care for Idols, Crucifixes and the like? there is not such a distance betwixt them and us,
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why may not both Religions stand together? This new fangled nicenesse is but the distempered devices of some few giddy headed men who know not what they would have.
why may not both Religions stand together? This new fangled niceness is but the distempered devices of Some few giddy headed men who know not what they would have.
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This is the wisdome of many men in our times, who reckon that there is not an eternall irreconcileable distance betweene light and darkenesse, the service of God and that of Idols.
This is the Wisdom of many men in our times, who reckon that there is not an Eternal Irreconcilable distance between Light and darkness, the service of God and that of Idols.
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We cannot serve two masters, saith Christ. Yes say they wee may serve two masters, Anti-christ and Christ, God and Beliall. We cannot serve two Masters, Says christ. Yes say they we may serve two Masters, Antichrist and christ, God and Belial.
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O but what saith Ephraim? What have I now any more to doe with Idols? There can be no mixture you know where there is abhomination.
O but what Says Ephraim? What have I now any more to do with Idols? There can be no mixture you know where there is abomination.
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That Church Reve. 3. which was neither hot nor cold may paralell many now in our times, who are neither hot nor cold, Papists nor Protestantes,
That Church Reve. 3. which was neither hight nor could may parallel many now in our times, who Are neither hight nor cold, Papists nor Protestants,
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but politicke Atheists, who will be both or neither, whatsoever may best serve and advance their worldly ends.
but politic Atheists, who will be both or neither, whatsoever may best serve and advance their worldly ends.
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How doth God looke upon such? (saith he) I will spew them out of my mouth:
How does God look upon such? (Says he) I will spew them out of my Mouth:
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God hates such most of all, now I would thou wert either hot or cold. If this be the affection of Gods people towards Idols and Idolaters, an utter aversation,
God hates such most of all, now I would thou Wertenberg either hight or cold. If this be the affection of God's people towards Idols and Idolaters, an utter aversation,
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and shall we thinke to jumble and mingle contrary things together, to serve God and the Divell, Christ and Anti-christ.
and shall we think to jumble and mingle contrary things together, to serve God and the devil, christ and Antichrist.
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Thus we see what to thinke of the temper of these men, in lighter matters indeed wee may enjoy our own private opinions in some things.
Thus we see what to think of the temper of these men, in lighter matters indeed we may enjoy our own private opinions in Some things.
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As Saint Paul saith in lesser things, If any men be otherwise minded, God shall reveale it unto him.
As Saint Paul Says in lesser things, If any men be otherwise minded, God shall reveal it unto him.
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But vvhen he comes to the point of justification by Christ in Gods worship:
But when he comes to the point of justification by christ in God's worship:
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vvhat saith he? If any man be otherwise minded, God shall reveale it? No,
what Says he? If any man be otherwise minded, God shall reveal it? No,
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but if I or an Angell from Heaven teach otherwise, let him bee accursed.
but if I or an Angel from Heaven teach otherwise, let him be accursed.
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Now vvhen men teach another doctrine and worship, joyning with grosse Idolaters in that worship, there we must be of Pauls spirit, If I or an Angell from Heaven teach otherwise, let him be accursed. Now when men teach Another Doctrine and worship, joining with gross Idolaters in that worship, there we must be of Paul's Spirit, If I or an Angel from Heaven teach otherwise, let him be accursed.
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The Holy Ghost at first appeared in the forme and shape of a Dove which is a meeke and milde creature, that hath no tallons to hurt with.
The Holy Ghost At First appeared in the Form and shape of a Dove which is a meek and mild creature, that hath no talons to hurt with.
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Yet notwithstanding at another time, hee appeared in fiery tongues, to shew that the same Spirit that in lesser things maintaineth peace and love,
Yet notwithstanding At Another time, he appeared in fiery tongues, to show that the same Spirit that in lesser things maintaineth peace and love,
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when it is set against any sinne, especially against that sinne of sinnes Idolatry, which brings Gods vengeance upon Kingdomes and states, and rootes them out;
when it is Set against any sin, especially against that sin of Sins Idolatry, which brings God's vengeance upon Kingdoms and states, and roots them out;
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there the Holy Ghost must appeare in fire, that element must be in the hearts of people against that sinne:
there the Holy Ghost must appear in fire, that element must be in the hearts of people against that sin:
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that though to persons that have their slips, and in lesser matters there must be the spirit of a dove:
that though to Persons that have their slips, and in lesser matters there must be the Spirit of a dove:
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yet there must be in men the spirit of courage, indignation, abhomination and hatred unto the Idolatry of the times.
yet there must be in men the Spirit of courage, Indignation, abomination and hatred unto the Idolatry of the times.
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That wee may say from our hearts with Ephraim, What have I now any more to doe with Idols?
That we may say from our hearts with Ephraim, What have I now any more to do with Idols?
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Therefore let us joyne with those that we shall live for ever with in Heaven, Therefore let us join with those that we shall live for ever with in Heaven,
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and goe in the best courses, and wee shall never need to feare seperation, nor want incouragements to well doing.
and go in the best courses, and we shall never need to Fear separation, nor want encouragements to well doing.
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Thus shall we neither grieve nor be ashamed to say with Ephraim, What have I now any more to doe with Idols? At the length the Kings of the earth who adore the whore, they shall come and eate her very flesh.
Thus shall we neither grieve nor be ashamed to say with Ephraim, What have I now any more to do with Idols? At the length the Kings of the earth who adore the whore, they shall come and eat her very Flesh.
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So it will be the end of those that raigne in other mens consciences, and in a manner will be accounted gods, that all which is gotten with wrong to God, shall be renounced with griefe, shame, So it will be the end of those that Reign in other men's Consciences, and in a manner will be accounted God's, that all which is got with wrong to God, shall be renounced with grief, shame,
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and detestation of the persons of those that make Idols of others, and will be made Idols in the hearts of others, thinking themselves not enough respected, unlesse they command the conscience:
and detestation of the Persons of those that make Idols of Others, and will be made Idols in the hearts of Others, thinking themselves not enough respected, unless they command the conscience:
cc n1 pp-f dt n2 pp-f d cst vvb n2 pp-f n2-jn, cc vmb vbi vvn n2 p-acp dt n2 pp-f n2-jn, vvg px32 xx av-d vvn, cs pns32 vvb dt n1:
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the end of such cannot be good, all this must end in loathing, shame and detestation.
the end of such cannot be good, all this must end in loathing, shame and detestation.
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What have I now any more to doe with Idols? said Ephraim; and what have J now any more to doe with such and such profanenesse, hypocrisie, double-dealing and the like, shall such persons (thus sinnefull) say one day, with shame and horror of conscience.What have I now any more to do with Idols? said Ephraim; and what have J now any more to do with such and such profaneness, hypocrisy, double-dealing and the like, shall such Persons (thus sinful) say one day, with shame and horror of conscience.
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Wherefore let us meet God betimes, and renounce our Idols of all sorts, that God may come to heare us, observe us:
Wherefore let us meet God betimes, and renounce our Idols of all sorts, that God may come to hear us, observe us:
q-crq vvb pno12 vvi np1 av, cc vvb po12 n2 pp-f d n2, cst np1 vmb vvi pc-acp vvi pno12, vvb pno12:
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and bee as a greene firre tree unto us, &c. Whereof if God please, wee shall heare more the next time.and be as a green fir tree unto us, etc. Whereof if God please, we shall hear more the next time.
cc vbi c-acp dt j-jn n1 n1 p-acp pno12, av c-crq cs np1 vvb, pns12 vmb vvi av-dc dt ord n1.
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The end of the eleventh Sermon.
The end of the eleventh Sermon.
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THE TWELFTH SERMON. HOS. 14.9. Ephraim shall say, what have J any more to doe with Idols? J have heard him and observed him: J am like a greene firre tree, from me is thy fruit found.
THE TWELFTH SERMON. HOS. 14.9. Ephraim shall say, what have J any more to do with Idols? J have herd him and observed him: J am like a green fir tree, from me is thy fruit found.
dt ord n1. fw-la. crd. np1 vmb vvi, q-crq vhb pns11 d dc pc-acp vdi p-acp n2? pns11 vhb vvn pno31 cc vvd pno31: pns11 vbm av-j dt j-jn n1 n1, p-acp pno11 vbz po21 n1 vvd.
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THE words (as wee heard heretofore) are a gratious answer unto the prayer which God himselfe by his Spirit had dictated to Ephraim: as likewise a reward of Ephraims Reformation.
THE words (as we herd heretofore) Are a gracious answer unto the prayer which God himself by his Spirit had dictated to Ephraim: as likewise a reward of Ephraim's Reformation.
dt n2 (c-acp pns12 vvd av) vbr dt j n1 p-acp dt n1 r-crq np1 px31 p-acp po31 n1 vhd vvn p-acp np1: c-acp av dt n1 pp-f vvz n1.
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Ayded by grace, Ephraim shall my 〈 … 〉 What have I now any more to doe with Idols? God will heare him and observe him,
Aided by grace, Ephraim shall my 〈 … 〉 What have I now any more to do with Idols? God will hear him and observe him,
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and be like a greene firre tree unto him. For, (saith God,) from mee shall Ephraims fruit be found. and be like a green fir tree unto him. For, (Says God,) from me shall Ephraim's fruit be found.
cc vbi av-j dt j-jn n1 n1 p-acp pno31. p-acp, (vvz np1,) p-acp pno11 vmb vvz n1 vbb vvn.
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Whereby we see that whensoever God doth alter the soule by his grace, there he also breeds divorce and division betweene it and all Idolatry, a disposition in some sort like himselfe, having those Sympathies and antipathies hee hath towards sinne and goodnesse.
Whereby we see that whensoever God does altar the soul by his grace, there he also breeds divorce and division between it and all Idolatry, a disposition in Some sort like himself, having those Sympathies and antipathies he hath towards sin and Goodness.
c-crq pns12 vvb cst c-crq np1 vdz vvi dt n1 p-acp po31 n1, a-acp pns31 av vvz n1 cc n1 p-acp pn31 cc d n1, dt n1 p-acp d n1 av-j px31, vhg d n2 cc n2 pns31 vhz p-acp n1 cc n1.
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Now because God is a jealous God, and cannot abide Idols;
Now Because God is a jealous God, and cannot abide Idols;
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therefore Ephraim being sanctified by the Spirit of God, is minded as God is, What have I any more to doe with Idols?
Therefore Ephraim being sanctified by the Spirit of God, is minded as God is, What have I any more to do with Idols?
av np1 vbg vvn p-acp dt n1 pp-f np1, vbz vvn p-acp np1 vbz, q-crq vhb pns11 d dc pc-acp vdi p-acp n2?
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God hath framed the soule that it may injoy the cheefe good, and avoid the cheefe ill especially,
God hath framed the soul that it may enjoy the chief good, and avoid the chief ill especially,
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for pettie goods and pettie ils are not so behoovefull:
for Petty goods and Petty ils Are not so behooveful:
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Yet notwithstanding God will have us avoid all ill, and imbrace all good, and he hath made the soule into an answerable condition.
Yet notwithstanding God will have us avoid all ill, and embrace all good, and he hath made the soul into an answerable condition.
av c-acp np1 vmb vhi pno12 vvi d n-jn, cc vvi d j, cc pns31 vhz vvn dt n1 p-acp dt j n1.
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Therefore hath hee planted affections therein tending to good;
Therefore hath he planted affections therein tending to good;
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as Love, and Joy and delight, especially made for the imbracing of the maine good, thereby to goe out of it selfe,
as Love, and Joy and delight, especially made for the embracing of the main good, thereby to go out of it self,
c-acp n1, cc n1 cc n1, av-j vvn p-acp dt vvg pp-f dt j j, av pc-acp vvi av pp-f pn31 n1,
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and close with that maine cheefe good, in closing wherewith it may be happy.
and close with that main chief good, in closing wherewith it may be happy.
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And then to avoid the cheefe ill, sinne and damnation, hee hath planted affections of aversation, abhorring, hatred, griefe and the like.
And then to avoid the chief ill, sin and damnation, he hath planted affections of aversation, abhorring, hatred, grief and the like.
cc av pc-acp vvi dt j-jn n-jn, n1 cc n1, pns31 vhz vvn n2 pp-f n1, vvg, n1, n1 cc dt j.
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Thus hath he framed the soule for these maine ends, without which affections, the soule were as Mare mortuum, that dead sea.
Thus hath he framed the soul for these main ends, without which affections, the soul were as Mare mortuum, that dead sea.
av vhz pns31 vvn dt n1 p-acp d j n2, p-acp r-crq n2, dt n1 vbdr p-acp fw-la fw-la, cst j n1.
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The affections are the wings and the winde of the soule, that carrie it unto all which it is carried unto:
The affections Are the wings and the wind of the soul, that carry it unto all which it is carried unto:
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especially when the winde of Gods Spirit blowes upon it, then it is carried out of it selfe,
especially when the wind of God's Spirit blows upon it, then it is carried out of it self,
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for of it selfe it cannot love or hate as it should, but God must raise the affections, and lay them downe againe.
for of it self it cannot love or hate as it should, but God must raise the affections, and lay them down again.
c-acp pp-f pn31 n1 pn31 vmbx vvi cc vvi c-acp pn31 vmd, cc-acp np1 vmb vvi dt n2, cc vvd pno32 a-acp av.
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Wee have not the managing of our owne hearts; grace teacheth us to doe all.
we have not the managing of our own hearts; grace Teaches us to do all.
pns12 vhb xx dt n-vvg pp-f po12 d n2; n1 vvz pno12 pc-acp vdi d.
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The particular then here, is indignation and hatred, What have I now any more to doe with Idols? So that the proper affection in Gods children, which should be conversant about that which is ill,
The particular then Here, is Indignation and hatred, What have I now any more to do with Idols? So that the proper affection in God's children, which should be conversant about that which is ill,
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and sinnefully ill, is hatred and indignation, here is hatred with indignation, the extent of the affection.
and sinfully ill, is hatred and Indignation, Here is hatred with Indignation, the extent of the affection.
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The reason whereof is, when Gods children are once converted, they have a new nature put into them,
The reason whereof is, when God's children Are once converted, they have a new nature put into them,
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like unto Christ whose Spirit they have, what he hates they hate. Hee hates all sin, and nothing but sin, hee hates the Divell himselfe for sin, and no further.
like unto christ whose Spirit they have, what he hates they hate. He hates all since, and nothing but since, he hates the devil himself for since, and no further.
av-j p-acp np1 rg-crq n1 pns32 vhb, r-crq pns31 vvz pns32 vvb. pns31 vvz d n1, cc pix cc-acp n1, pns31 vvz dt n1 px31 p-acp n1, cc dx av-jc.
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Then againe, when once they are Gods children, they have a new life put into them, which hath antipathie to all that is contrary to it.
Then again, when once they Are God's children, they have a new life put into them, which hath antipathy to all that is contrary to it.
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Every life in any creature hath antipathie to every enemy thereof.
Every life in any creature hath antipathy to every enemy thereof.
np1 n1 p-acp d n1 vhz n1 p-acp d n1 av.
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There is antipathie in Doves to Birds of prey, and in the Lambe to the Wolfe,
There is antipathy in Dove to Birds of prey, and in the Lamb to the Wolf,
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because they are enemies to the life and being of them.
Because they Are enemies to the life and being of them.
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So in the soule of a Christian so farre as grace is renewed, there is an antipathie, aversation and abhorring of that which is contrary.
So in the soul of a Christian so Far as grace is renewed, there is an antipathy, aversation and abhorring of that which is contrary.
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What have I to doe with sinne in any kinde? when grace hath altered the disposition of a mans heart,
What have I to do with sin in any kind? when grace hath altered the disposition of a men heart,
q-crq vhb pns11 pc-acp vdi p-acp n1 p-acp d n1? q-crq n1 vhz vvn dt n1 pp-f dt ng1 n1,
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then sinne and he are two: two indeed in the most opposite tearmes that may be, what have I any more to doe with my former delightfull sinnes? we are two now,
then sin and he Are two: two indeed in the most opposite terms that may be, what have I any more to do with my former delightful Sins? we Are two now,
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for we were before nothing but sinne.
for we were before nothing but sin.
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And indeed where this hatred is not, there men may leave sinne, because sinne leaves them:
And indeed where this hatred is not, there men may leave sin, Because sin leaves them:
cc av c-crq d n1 vbz xx, a-acp n2 vmb vvi n1, c-acp n1 vvz pno32:
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but this is not enough, God would have us to hate it with indignation, what have I now any more to doe with it?
but this is not enough, God would have us to hate it with Indignation, what have I now any more to do with it?
cc-acp d vbz xx av-d, np1 vmd vhi pno12 pc-acp vvi pn31 p-acp n1, q-crq vhb pns11 av d dc pc-acp vdi p-acp pn31?
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But how should we come to have this true hatred of sinne, as Ephraim should have?
But how should we come to have this true hatred of sin, as Ephraim should have?
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Amongst those helpes formerly named, this is a maine one: among those helps formerly nam, this is a main one:
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to represent to the soule, (as the soule is quicke and nimble in such apprehensions) the odiousnesse of sinne, that it is a truly hatefull thing;
to represent to the soul, (as the soul is quick and nimble in such apprehensions) the odiousness of sin, that it is a truly hateful thing;
pc-acp vvi p-acp dt n1, (c-acp dt n1 vbz j cc j p-acp d n2) dt n1 pp-f n1, cst pn31 vbz dt av-j j n1;
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and therefore that our affection of hatred cannot be better set nor imployed upon any object then that of sinne.
and Therefore that our affection of hatred cannot be better Set nor employed upon any Object then that of sin.
cc av cst po12 n1 pp-f n1 vmbx vbi av-jc vvn ccx vvn p-acp d n1 av d pp-f n1.
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For let us consider that it is not onely ill in it selfe, defiling the soule,
For let us Consider that it is not only ill in it self, defiling the soul,
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and hindering communion with God, but it is also the cause of all ills, being the ill of ills,
and hindering communion with God, but it is also the cause of all ills, being the ill of ills,
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as God is the good of goods.
as God is the good of goods.
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For our troubles and terrors of conscience, wee may thanke sinne, and for all that we suffer every day in our conditions of life;
For our Troubles and terrors of conscience, we may thank sin, and for all that we suffer every day in our conditions of life;
p-acp po12 n2 cc n2 pp-f n1, pns12 vmb vvi n1, cc p-acp d cst pns12 vvb d n1 p-acp po12 n2 pp-f n1;
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what is all but the fruite of our owne wayes? Wherefore suffereth living man, (saith the Prophet,) man suffereth for his sinne.
what is all but the fruit of our own ways? Wherefore suffers living man, (Says the Prophet,) man suffers for his sin.
q-crq vbz d p-acp dt n1 pp-f po12 d n2? c-crq vvz vvg n1, (vvz dt n1,) n1 vvz p-acp po31 n1.
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Thine owne inventions have brought these things upon thee; therefore they are bitter unto thee, they shall pierce thy bowels. Thine own Inventions have brought these things upon thee; Therefore they Are bitter unto thee, they shall pierce thy bowels.
po21 d n2 vhb vvn d n2 p-acp pno21; av pns32 vbr j p-acp pno21, pns32 vmb vvi po21 n2.
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Shall we not therefore hate that which is the cause of all mischiefe to us? If we had an enemy, especially if he were a soothing false enemie, that under pretence of love should seeke our bane and ruine,
Shall we not Therefore hate that which is the cause of all mischief to us? If we had an enemy, especially if he were a soothing false enemy, that under pretence of love should seek our bane and ruin,
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and joyne with our worst enemies, would we not hate such an enemy? Sinne is the greatest enemy which we have in the world,
and join with our worst enemies, would we not hate such an enemy? Sin is the greatest enemy which we have in the world,
cc vvi p-acp po12 js n2, vmd pns12 xx vvi d dt n1? n1 vbz dt js n1 r-crq pns12 vhb p-acp dt n1,
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and doth us more harme then the Divell himselfe, for it betrayeth us to the Divell,
and does us more harm then the devil himself, for it betrayeth us to the devil,
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and under pretence of favouring and pleasing our nature, betrayes us.
and under pretence of favouring and pleasing our nature, betrays us.
cc p-acp n1 pp-f vvg cc vvg po12 n1, vvz pno12.
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It is a false deceitfull enemy, which commeth not in an ugly shape, but closes with the soule in a kinde of conjugall love, Dalilah like inticing and alluring us, whereby it hath the more advantage and strength, in that it appeares in a lovely, pleasing,
It is a false deceitful enemy, which comes not in an ugly shape, but closes with the soul in a kind of conjugal love, Delilah like enticing and alluring us, whereby it hath the more advantage and strength, in that it appears in a lovely, pleasing,
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and not in an imperious commanding manner: therfore it should be the more hatefull to us.
and not in an imperious commanding manner: Therefore it should be the more hateful to us.
cc xx p-acp dt j j-vvg n1: av pn31 vmd vbi dt av-dc j p-acp pno12.
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Shall we not hate such an enemy as alwayes dogs us, and hinders us, hinders us from doing any thing well,
Shall we not hate such an enemy as always Dogs us, and hinders us, hinders us from doing any thing well,
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and puts us on to all that is ill.
and puts us on to all that is ill.
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It is such an enemy that we cannot goe about to pray or doe any good thing but it hangs upon us and clogs us in all our performances.
It is such an enemy that we cannot go about to pray or do any good thing but it hangs upon us and clogs us in all our performances.
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If a man knew that such a one as made love to him and all his, were his great grand enemy, aiming at his destruction, would a man ever love such a man? thy ba•e, false, revengfull, covetous, worldly heart, it joynes with Sathan, without which hee could not hurt thee.
If a man knew that such a one as made love to him and all his, were his great grand enemy, aiming At his destruction, would a man ever love such a man? thy ba•e, false, revengeful, covetous, worldly heart, it joins with Sathan, without which he could not hurt thee.
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Shall a man cherish that which betrayes him to his worst enemy the Divell? and then should he cherish that which makes a breach betwixt him and his best friend? If a man saw one so maliciously evill towards him,
Shall a man cherish that which betrays him to his worst enemy the devil? and then should he cherish that which makes a breach betwixt him and his best friend? If a man saw one so maliciously evil towards him,
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as to sow dissention by all meanes hee could betwixt him and his best honourable friend by vvhom hee vvas maintained in all things, vvould not a man hate such a one? vvhat doth sinne else but breed division and emnity betvvixt God and us? and further,
as to sow dissension by all means he could betwixt him and his best honourable friend by whom he was maintained in all things, would not a man hate such a one? what does sin Else but breed division and Enmity betwixt God and us? and further,
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vvhen it hath mooved us to doe ill, it cryeth for vengeance against us at Gods hands.
when it hath moved us to do ill, it Cries for vengeance against us At God's hands.
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Conscience soundly avvakened, is alvvayes clamarous to pull somevvhat from God against us. Are not sinners justly called fooles? either men must be Atheists to deny all,
Conscience soundly awakened, is always clamorous to pull somewhat from God against us. are not Sinners justly called Fools? either men must be Atheists to deny all,
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or else if they cherish sinne, they must needs be fooles and starke mad if they confesse this that they joyne vvith that vvhich is their chiefe enemy.
or Else if they cherish sin, they must needs be Fools and stark mad if they confess this that they join with that which is their chief enemy.
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Therefore learne to be vvise to salvation, make not vvith Salomons foole a sport of sinne, of svvearing of defiling our selves and others, seeing God threatneth damnation unto such.
Therefore Learn to be wise to salvation, make not with Solomon's fool a sport of sin, of swearing of defiling our selves and Others, seeing God threatens damnation unto such.
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And then againe, avoide all parly and intercourse with sinne in the first suggestions; or with wicked persons that may draw us away.
And then again, avoid all parley and intercourse with sin in the First suggestions; or with wicked Persons that may draw us away.
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Use sinne ruggedly and harshly as they doe here, what have I to doe with Idols? doe but intertaine parly with it,
Use sin ruggedly and harshly as they do Here, what have I to do with Idols? do but entertain parley with it,
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and it is of such an insinuating nature, that it will incroach daily, and spread over the soule suddenly, betraying it to the Divell.
and it is of such an insinuating nature, that it will encroach daily, and spread over the soul suddenly, betraying it to the devil.
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Therefore use it hardly in the first beginnings, and avoid Satan in the first suggestions,
Therefore use it hardly in the First beginnings, and avoid Satan in the First suggestions,
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if we love the peace of our soules, as Ephraim here, what have I any more to doe with Idols? for as we say in the case of honesty.
if we love the peace of our Souls, as Ephraim Here, what have I any more to do with Idols? for as we say in the case of honesty.
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They come to neare that come to have the refusall.
They come to near that come to have the refusal.
pns32 vvb p-acp av-j cst vvb pc-acp vhi dt n1.
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They should not have so much hope from a chast person, there should be such a modest carriage,
They should not have so much hope from a chaste person, there should be such a modest carriage,
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as should not give any one the boldnesse to adventure in that kind.
as should not give any one the boldness to adventure in that kind.
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So if a man carry himselfe remotely from sinnfull courses, he shall have a great deale of peace from wicked men, who dare not so much as adventure to draw away such a one, they know he is resolved.
So if a man carry himself remotely from sinnfull courses, he shall have a great deal of peace from wicked men, who Dare not so much as adventure to draw away such a one, they know he is resolved.
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Therefore constant resolution against all sinne and wicked men will breed a great deale of peace,
Therefore constant resolution against all sin and wicked men will breed a great deal of peace,
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so as to say with Ephraim, what have I any more to doe with Idols?
so as to say with Ephraim, what have I any more to do with Idols?
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And we must know, that this hatred comes from the life of God in us,
And we must know, that this hatred comes from the life of God in us,
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therefore we must by all meanes maintaine spirituall life, and then as we grow spirituall, we shall grow in the detestation of sinne, a sense of joy in good things;
Therefore we must by all means maintain spiritual life, and then as we grow spiritual, we shall grow in the detestation of sin, a sense of joy in good things;
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with a hatred of all that is contrary. A man can never hate sinne till he hath the Spirit of Christ in him,
with a hatred of all that is contrary. A man can never hate sin till he hath the Spirit of christ in him,
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for there be 3. Quaeres, whereof this is the last. The first is set downe Ieremy. 8.6.
for there be 3. Quaeres, whereof this is the last. The First is Set down Ieremy. 8.6.
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No man said what have I done? When conscience in a man is awakened once, he saith, O! what have I done? what case am I in?No man said what have I done? When conscience in a man is awakened once, he Says, OH! what have I done? what case am I in?
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The second Quaere of a wakened conscience is, what shall I doe? as that Act. 2. Men and Brethren, what shall we doe to be saved? hee that truely saith, what have I done? if conscience be awakened, will also say, what shall I doe? you shall not need to drive him,
The second Quaere of a wakened conscience is, what shall I do? as that Act. 2. Men and Brothers, what shall we do to be saved? he that truly Says, what have I done? if conscience be awakened, will also say, what shall I do? you shall not need to drive him,
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vvhen the Question is answered, what shall I doe to bee saved? that is by casting my selfe upon God in Christ.
when the Question is answered, what shall I do to be saved? that is by casting my self upon God in christ.
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We need not put the Question, hee will say of himselfe, what have J any more to doe with that which is contrary to that which saves me? What have I to doe with Idols? this comes in in the last place. 1. A man is awakened out of his naturall condition. 2. Then hee goes to God in Christ.
We need not put the Question, he will say of himself, what have J any more to do with that which is contrary to that which saves me? What have I to do with Idols? this comes in in the last place. 1. A man is awakened out of his natural condition. 2. Then he Goes to God in christ.
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And then 3. There is a spirituall life wrought in him, which stirs him up to hate all that is contrary unto it:
And then 3. There is a spiritual life wrought in him, which stirs him up to hate all that is contrary unto it:
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What have I now any more to doe with Idols? For I have heard him and observed him.What have I now any more to do with Idols? For I have herd him and observed him.
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I have seene and observed him, some reade the words, but very few, which is thus a very good and pious construction of them:I have seen and observed him, Some read the words, but very few, which is thus a very good and pious construction of them:
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What have I now any more to doe with Idols? As if Ephraim should say, these words I have seene him and observed him, that is,What have I now any more to do with Idols? As if Ephraim should say, these words I have seen him and observed him, that is,
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because I have seene him and observed, therefore what have I now any more to doe with Idols? As soone as a man comes to heare God speake,
Because I have seen him and observed, Therefore what have I now any more to do with Idols? As soon as a man comes to hear God speak,
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and to observe God, downe goes all Idols, for indeed the respect to Idolatry, and any thing that is naught it fals downe in the soule,
and to observe God, down Goes all Idols, for indeed the respect to Idolatry, and any thing that is nought it falls down in the soul,
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as the knowledge of the true God is lifted up, and as affection to good things are raised up in the soule.
as the knowledge of the true God is lifted up, and as affection to good things Are raised up in the soul.
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What have I to doe with Idols any more; I have seene and observed him: as Iob said of himselfe when hee had seene God:What have I to do with Idols any more; I have seen and observed him: as Job said of himself when he had seen God:
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I abhorre my selfe and repent in dust and ashes. I abhor my self and Repent in dust and Ashes.
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Much more all false courses, J abhorre them all, now that I have seene and observed him. Much more all false courses, J abhor them all, now that I have seen and observed him.
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This is a safe, pious, and good sense, but the words under correction are fitliest applied unto God himselfe,
This is a safe, pious, and good sense, but the words under correction Are fitliest applied unto God himself,
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as if God rather then Ephraim said thus, I will heare him and observe him, I will doe thus and thus, I will be as a greene firre-tree to shade him from danger, and to make him fruitfull.
as if God rather then Ephraim said thus, I will hear him and observe him, I will do thus and thus, I will be as a green fir-tree to shade him from danger, and to make him fruitful.
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But you will say Ephraim cannot cast away Idols till God respect him first.
But you will say Ephraim cannot cast away Idols till God respect him First.
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Therefore this is promised in the second place, Ephraim shall say, What have I to doe with Idols.
Therefore this is promised in the second place, Ephraim shall say, What have I to do with Idols.
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And God shall say, I have seene him, heard him, and observed him, when hee hath cast away Idoles.
And God shall say, I have seen him, herd him, and observed him, when he hath cast away Idols.
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To this the Answer is, indeed in the order of nature God doth first stirre us up to pray to him,
To this the Answer is, indeed in the order of nature God does First stir us up to pray to him,
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and promiseth us respect and hearing of our prayers, after which we cast away Idols, but the experience of it is after wee have done the deed.
and promises us respect and hearing of our Prayers, After which we cast away Idols, but the experience of it is After we have done the deed.
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After that we have found God experimentally gratious, protecting and hearing of us, then we cast away Jdols.
After that we have found God experimentally gracious, protecting and hearing of us, then we cast away Idols.
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So this experience a Christian findes, when he abhominates, and rejects ill wayes, then he findes God allsufficient,
So this experience a Christian finds, when he abominates, and rejects ill ways, then he finds God All-sufficient,
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as indeed God is never fully felt and knowne till we renounce all other helps. So the generall point is,
as indeed God is never Fully felt and known till we renounce all other helps. So the general point is,
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That nothing is lost by renouncing Idolatry, and carnall confidence in any worldly thing. For God makes a supply in himselfe, I will heare him and observe him. That nothing is lost by renouncing Idolatry, and carnal confidence in any worldly thing. For God makes a supply in himself, I will hear him and observe him.
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Nothing is lost, for God will be true of his promise, Seeke ye first the Kingdome of God and his Righteousnes, and all other things shall be ministred unto you.
Nothing is lost, for God will be true of his promise, Seek you First the Kingdom of God and his Righteousness, and all other things shall be ministered unto you.
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The Truth of God and then his Mercy makes this good.
The Truth of God and then his Mercy makes this good.
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Is not God mercifull to his children when they renounce all false confidence? Jn regard of the truth of his promise and mercy, he will make good this, that nothing is lost by cleaving to him.
Is not God merciful to his children when they renounce all false confidence? John regard of the truth of his promise and mercy, he will make good this, that nothing is lost by cleaving to him.
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We reade in the story of our owne times, in King Edward the sixts raigne, the same day that there was reformation of Idolatry in London, purging of Churches from roodes and Idols.
We read in the story of our own times, in King Edward the sixts Reign, the same day that there was Reformation of Idolatry in London, purging of Churches from roods and Idols.
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The same day was that noble victorie and conquest in the North parts over the enemies.
The same day was that noble victory and conquest in the North parts over the enemies.
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So God answered their care in reforming things amisse with good successe.
So God answered their care in reforming things amiss with good success.
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On the contrary, when we goe on with favouring abuses and corruptions, yet expecting good successe, it is in vaine.
On the contrary, when we go on with favouring Abuses and corruptions, yet expecting good success, it is in vain.
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Let Ephraim come to say, What have I to doe with Idols? and see then whether God will respect him or not.
Let Ephraim come to say, What have I to do with Idols? and see then whither God will respect him or not.
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Doe Nations or persons thinke that God will respect them or blesse them, whilst they doe that which is abhominable to him. No;
Doe nations or Persons think that God will respect them or bless them, while they do that which is abominable to him. No;
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when Ephraim saith, what have I to doe with Idols? then presently comes, God will heare and observe him,
when Ephraim Says, what have I to do with Idols? then presently comes, God will hear and observe him,
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and looke to him, as you have it in that gratious promise, The eyes of the Lord are open unto all them that feare him, and his eares are open to their prayers, his eyes and his eares. Indeed God is all eye and all eare, the best friend in the world, cannot have his eye alwayes upon us, the mothers eye cannot be alwayes upon her child, she must have a time to sleepe,
and look to him, as you have it in that gracious promise, The eyes of the Lord Are open unto all them that Fear him, and his ears Are open to their Prayers, his eyes and his ears. Indeed God is all eye and all ear, the best friend in the world, cannot have his eye always upon us, the mother's eye cannot be always upon her child, she must have a time to sleep,
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(17) sermon (DIV2)
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when neither her eyes nor eares are open to her childs prayers, it may cry and die in crying sometimes before shee can helpe it.
when neither her eyes nor ears Are open to her child's Prayers, it may cry and die in crying sometime before she can help it.
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But if we renounce sinne, wee have a gratious Father, who will heare us, observe us,
But if we renounce sin, we have a gracious Father, who will hear us, observe us,
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(17) sermon (DIV2)
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and see us, and not onely heare and see, but as the Scripture phrase is, doe that that followes all this, where he sees, he will pitty and relieve,and see us, and not only hear and see, but as the Scripture phrase is, do that that follows all this, where he sees, he will pity and relieve,
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and where he heares, he will pitty and protect. I have heard him, I have observed him.
and where he hears, he will pity and Pact. I have herd him, I have observed him.
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God will heare when once we renounce sin.
God will hear when once we renounce since.
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If I regard iniquity in my heart, God will not heare my prayers, saith David. But when I doe not regard iniquity God will heare my prayers. If I regard iniquity in my heart, God will not hear my Prayers, Says David. But when I do not regard iniquity God will hear my Prayers.
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Then a man may know that God will heare him, when once he hath renounced sinne and comes with cleane hands and heart to God.
Then a man may know that God will hear him, when once he hath renounced sin and comes with clean hands and heart to God.
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As it is in Isaias, they were corrupt in their course, and yet came to God, but hee rejects all,
As it is in Isaiah, they were corrupt in their course, and yet Come to God, but he rejects all,
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so in the last of that Prophecie, he accounts of their Sacrifices, as of the cutting off of a dogs necke,
so in the last of that Prophecy, he accounts of their Sacrifices, as of the cutting off of a Dogs neck,
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because their hands were full of blood, and they were full of sinne.
Because their hands were full of blood, and they were full of sin.
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Reforme abuses, let there bee personall and nationall Reformation, and then come and reason the matter with God,
Reform Abuses, let there be personal and national Reformation, and then come and reason the matter with God,
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and see whether he will regard us or not.
and see whither he will regard us or not.
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The spirit it is said, makes requests for the Saints, and God knoweth the meaning of the Spirit, because it makes request according to the will of God.
The Spirit it is said, makes requests for the Saints, and God Knoweth the meaning of the Spirit, Because it makes request according to the will of God.
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The same Spirit that stirrs us up to amend our lives and fly Idolatrous courses, the same Spirit stirs us up to pray to God according to the will of God,
The same Spirit that stirs us up to amend our lives and fly Idolatrous courses, the same Spirit stirs us up to pray to God according to the will of God,
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and then God heares the desires of his owne Spirit.
and then God hears the Desires of his own Spirit.
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Of all judgements in the world this is the greatest to pray and not to be heard,
Of all Judgments in the world this is the greatest to pray and not to be herd,
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for when wee are in misery our remedy is prayer:
for when we Are in misery our remedy is prayer:
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now when that which should be our remedy is not regarded, what a pittifull thing is that? Now here is an excellent blessing set downe to pray,
now when that which should be our remedy is not regarded, what a pitiful thing is that? Now Here is an excellent blessing Set down to pray,
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and for God to heare, I will heare him and observe him.
and for God to hear, I will hear him and observe him.
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Because then God and Ephraim were of one minde and joyne in one, therefore God cannot but heare and regard Ephraim, being of his minde to love and to hate what hee loves and hates.
Because then God and Ephraim were of one mind and join in one, Therefore God cannot but hear and regard Ephraim, being of his mind to love and to hate what he loves and hates.
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As soone as ever the Prodigall began to hate his former courses, the Father came out to meete him, and so of David, I said I will confesse my sinnes to God, (I said) that is, in my heart I resolved to confesse to God, and thou forgavest mine iniquity, God heard his resolution. As soon as ever the Prodigal began to hate his former courses, the Father Come out to meet him, and so of David, I said I will confess my Sins to God, (I said) that is, in my heart I resolved to confess to God, and thou forgavest mine iniquity, God herd his resolution.
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We cannot else entertaine a full purpose to goe to God, unlesse there be a cessation from sinne:
We cannot Else entertain a full purpose to go to God, unless there be a cessation from sin:
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the Prodigall for all his contrition, was afraid to bee shaken of his Father for his dissolute life:
the Prodigal for all his contrition, was afraid to be shaken of his Father for his dissolute life:
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O! but the Father provides a banquet:
OH! but the Father provides a banquet:
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so it is when we turne to God and resolve a new life, to cast away our Idolatries,
so it is when we turn to God and resolve a new life, to cast away our Idolatries,
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and former abhominations, presently God heares us and observes us, and is ready to meet us.
and former abominations, presently God hears us and observes us, and is ready to meet us.
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There is an excellent place even touching Ephraim himselfe, I have surely heard Ephraim bemoaning himselfe, thou hast chastised mee,
There is an excellent place even touching Ephraim himself, I have surely herd Ephraim bemoaning himself, thou hast chastised me,
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and I was chastised as a Bullock unaccustomed to the yoake, turne me to thee and I shall bee turned, thou art the Lord my God, &c. Is Ephraim a deare sonne, is he a pleasant child,
and I was chastised as a Bullock unaccustomed to the yoke, turn me to thee and I shall be turned, thou art the Lord my God, etc. Is Ephraim a deer son, is he a pleasant child,
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for since I spake against him I doe earnestly remember him still; therefore my bowels are troubled for him, I will have mercy upon him. for since I spoke against him I do earnestly Remember him still; Therefore my bowels Are troubled for him, I will have mercy upon him.
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If Ephraim beginne to bemoane himselfe for his folly, presently followes, that Gods bowels are turned to him,
If Ephraim begin to bemoan himself for his folly, presently follows, that God's bowels Are turned to him,
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so it is said of Ephraim here, after hee had renounced Jdols, Gods bowels are turned towards him, I have heard him and observed him.
so it is said of Ephraim Here, After he had renounced Idols, God's bowels Are turned towards him, I have herd him and observed him.
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Which yeelds us a sweet and comfortable consideration, to turne to God from all our sinfull courses,
Which yields us a sweet and comfortable consideration, to turn to God from all our sinful courses,
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because God is so ready to forgive, and to forgive great sinnes. What if our sinne be Jdolatry, the grand sinne of the first Table:
Because God is so ready to forgive, and to forgive great Sins. What if our sin be Idolatry, the grand sin of the First Table:
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yet if Ephraim say, what have I to doe with Idols (though it be spirituall adultery) yet if Ephraim beginne to renounce Idolatry, God will say, I have heard him and observed him.
yet if Ephraim say, what have I to do with Idols (though it be spiritual adultery) yet if Ephraim begin to renounce Idolatry, God will say, I have herd him and observed him.
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Jf your sinnes were as red as crimson (saith God) I will make them white as wooll, &c, Crimson sinnes, double dyed sins, it is no matter what they are,
If your Sins were as read as crimson (Says God) I will make them white as wool, etc., Crimson Sins, double died Sins, it is no matter what they Are,
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if wee come to God, there is more mercy in him then sin in us.
if we come to God, there is more mercy in him then since in us.
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Jf Ephraim say, what have I to doe with my former evill courses, God will heare him and observe him.
If Ephraim say, what have I to do with my former evil courses, God will hear him and observe him.
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It is never better with a Christian, then when he hath renounced all wicked courses,
It is never better with a Christian, then when he hath renounced all wicked courses,
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though he thinkes himselfe undone if he leave his former Dalilah delights, but there is no such matter,
though he thinks himself undone if he leave his former Delilah delights, but there is no such matter,
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for we shall finde a hundred fold more in God, as Christ speakes, Whosoever leaves father or mother, brother or sister, house or kindred for me, shall have a hundred fold in this world, that is, they shall have it in contentment and grace, in peace of conscience,
for we shall find a hundred fold more in God, as christ speaks, Whosoever leaves father or mother, brother or sister, house or kindred for me, shall have a hundred fold in this world, that is, they shall have it in contentment and grace, in peace of conscience,
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and perhaps in the things of this life in another kinde.
and perhaps in the things of this life in Another kind.
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What lost Abraham, when he obeyed God, and forsooke his fathers house? God was all-sufficient for him, he grew a rich man.
What lost Abraham, when he obeyed God, and forsook his Father's house? God was All-sufficient for him, he grew a rich man.
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And what lost hee by giving Isaake to God? he received his sonne againe, of whom there came an innumerable seed.
And what lost he by giving Isaac to God? he received his son again, of whom there Come an innumerable seed.
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And what lost holy David in waiting for the time that he should come unto the Kingdome without making haste, he came quietly to the possession of the crowne:
And what lost holy David in waiting for the time that he should come unto the Kingdom without making haste, he Come quietly to the possession of the crown:
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whereas Ieroboam who made more haste, after God had told him he should raigne, hee was cursed in his government,
whereas Jeroboam who made more haste, After God had told him he should Reign, he was cursed in his government,
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and none of his posterity came to good. There is nothing lost by depending and waiting upon God, and renouncing of carnall confidence.
and none of his posterity Come to good. There is nothing lost by depending and waiting upon God, and renouncing of carnal confidence.
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We think naturally we are undone, O! there is no such matter, as David speakes, When my father and mother forsaketh me, yet the Lord taketh me up.
We think naturally we Are undone, OH! there is no such matter, as David speaks, When my father and mother Forsaketh me, yet the Lord Takes me up.
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As we know in the Gospell, when the blinde poore man was excommunicated and cast out, As we know in the Gospel, when the blind poor man was excommunicated and cast out,
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after he had spoke somewhat stoutely to the Pharisees, will ye also be his Disciples? yet then Christ takes him presently into his company, being expelled by them, what lost he by this? So when Jsraell had lost all their flesh-pots in Aegypt, they had no losse,
After he had spoke somewhat stoutly to the Pharisees, will you also be his Disciples? yet then christ Takes him presently into his company, being expelled by them, what lost he by this? So when Israel had lost all their fleshpots in Egypt, they had no loss,
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for God provided them Manna from Heaven, and what lost they by that? they had Angels food instead of their garlicke and onyons. I have observed him.
for God provided them Manna from Heaven, and what lost they by that? they had Angels food instead of their garlic and onions. I have observed him.
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That is, I will have a speciall eye to him, I will looke to him in all conditions and states whatsoever:
That is, I will have a special eye to him, I will look to him in all conditions and states whatsoever:
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God never slumbers nor sleepes, like the Master of the house in the Parable, who when the poore man came for bread, all the rest being asleepe is awake,
God never slumbers nor sleeps, like the Master of the house in the Parable, who when the poor man Come for bred, all the rest being asleep is awake,
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and raised up by the importunity of the poore man.
and raised up by the importunity of the poor man.
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So the great Master of the family of Heaven and Earth that governes all, hee wakes day and night and never sleepes;
So the great Master of the family of Heaven and Earth that governs all, he wakes day and night and never sleeps;
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herein going beyond the care of the dearest friends we have in the world, for they must have a time to sleepe, the mother though she love the childe as her owne bowells,
herein going beyond the care of the dearest Friends we have in the world, for they must have a time to sleep, the mother though she love the child as her own bowels,
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yet notwithstanding shee must have a resting time, and perhaps in that time the childe may miscarry:
yet notwithstanding she must have a resting time, and perhaps in that time the child may miscarry:
av c-acp pns31 vmb vhi dt j-vvg n1, cc av p-acp d n1 dt n1 vmb vvi:
(17) sermon (DIV2)
692
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but God alwayes observes, his eye is alwayes upon his children, they are before him, written in the palmes of his hands;
but God always observes, his eye is always upon his children, they Are before him, written in the palms of his hands;
cc-acp np1 av vvz, po31 n1 vbz av p-acp po31 n2, pns32 vbr p-acp pno31, vvn p-acp dt n2 pp-f po31 n2;
(17) sermon (DIV2)
692
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he hath them in his eye: he hath them in his eye:
pns31 vhz pno32 p-acp po31 n1:
(17) sermon (DIV2)
692
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as in Exodus, you have there God brought in observing the children of Israell: I have seene, I have seene the affliction of my people Israell;
as in Exodus, you have there God brought in observing the children of Israel: I have seen, I have seen the affliction of my people Israel;
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(17) sermon (DIV2)
692
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they thought themselves neglected of God, but he tells Moses, I have seene, I have seene, I know it very well, hee adds knowledge to sight.
they Thought themselves neglected of God, but he tells Moses, I have seen, I have seen, I know it very well, he adds knowledge to sighed.
pns32 vvd px32 vvn pp-f np1, cc-acp pns31 vvz np1, pns11 vhb vvn, pns11 vhb vvn, pns11 vvb pn31 av av, pns31 vvz n1 p-acp n1.
(17) sermon (DIV2)
692
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So there is no affliction in this world to Gods children, but God in seeing sees,
So there is no affliction in this world to God's children, but God in seeing sees,
av a-acp vbz dx n1 p-acp d n1 p-acp npg1 n2, cc-acp np1 p-acp vvg vvz,
(17) sermon (DIV2)
692
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as before he heares the groanes and sighs, so he sees the most intimate inward affliction whatsoever that afflicts the soule,
as before he hears the groans and sighs, so he sees the most intimate inward affliction whatsoever that afflicts the soul,
c-acp c-acp pns31 vvz dt n2 cc n2, av pns31 vvz dt av-ds j j n1 r-crq d vvz dt n1,
(17) sermon (DIV2)
692
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4481
as they were grieved in very soule at the tyranny of Pharoah, Oh but God in seeing hee sees, whose eyes are ten thousand times brighter then the Sunne.
as they were grieved in very soul At the tyranny of Pharaoh, O but God in seeing he sees, whose eyes Are ten thousand times Brighter then the Sun.
c-acp pns32 vbdr vvn p-acp j n1 p-acp dt n1 pp-f np1, uh p-acp np1 p-acp vvg pns31 vvz, rg-crq n2 vbr crd crd n2 jc cs dt n1.
(17) sermon (DIV2)
692
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4482
This is a consolation, when one thinks that no man sees and regards alas, what shall become of me? Why should any man say so that hath God to go too, who is all eye, and all eare.
This is a consolation, when one thinks that no man sees and regards alas, what shall become of me? Why should any man say so that hath God to go too, who is all eye, and all ear.
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(17) sermon (DIV2)
692
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4483
God heares and sees, his eares are alwayes open, as it is often shewed, especially Psal. 34.15. It is said, His eares are open to their prayers, and his eyes to see their afflictions.
God hears and sees, his ears Are always open, as it is often showed, especially Psalm 34.15. It is said, His ears Are open to their Prayers, and his eyes to see their afflictions.
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(17) sermon (DIV2)
692
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4484
But with what kinde of eye doth God see the afflictions of his children.
But with what kind of eye does God see the afflictions of his children.
cc-acp p-acp q-crq n1 pp-f n1 vdz np1 vvi dt n2 pp-f po31 n2.
(17) sermon (DIV2)
693
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4485
He sees them with a tender compassionate eye, for he aboundeth in those affections which he hath put into a Father and a Mother:
He sees them with a tender compassionate eye, for he Aboundeth in those affections which he hath put into a Father and a Mother:
pns31 vvz pno32 p-acp dt j j n1, c-acp pns31 vvz p-acp d n2 r-crq pns31 vhz vvn p-acp dt n1 cc dt n1:
(17) sermon (DIV2)
694
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there is no Mother would suffer her childe to miscarry if shee could helpe it, God sees surely some afflictions are for our good,
there is no Mother would suffer her child to miscarry if she could help it, God sees surely Some afflictions Are for our good,
pc-acp vbz dx n1 vmd vvi po31 n1 pc-acp vvi cs pns31 vmd vvi pn31, np1 vvz av-j d n2 vbr p-acp po12 j,
(17) sermon (DIV2)
694
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or he would releeve us, for as he hath a compassionate eye, so he hath a tender heart, and a powerfull hand.
or he would relieve us, for as he hath a compassionate eye, so he hath a tender heart, and a powerful hand.
cc pns31 vmd vvi pno12, c-acp c-acp pns31 vhz dt j n1, av pns31 vhz dt j n1, cc dt j n1.
(17) sermon (DIV2)
694
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4488
He sees wicked men also, but his eyes in regard of them are like a flame of fire, not onely because he is quicksighted, but because he sees with a revengfull eye,
He sees wicked men also, but his eyes in regard of them Are like a flame of fire, not only Because he is quick-sighted, but Because he sees with a revengeful eye,
pns31 vvz j n2 av, cc-acp po31 n2 p-acp n1 pp-f pno32 vbr av-j dt n1 pp-f n1, xx av-j c-acp pns31 vbz vvn, p-acp c-acp pns31 vvz p-acp dt j n1,
(17) sermon (DIV2)
694
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4489
and as his eyes are like a flame of fire, so likewise he hath feet of brasse to tread them to pouder.
and as his eyes Are like a flame of fire, so likewise he hath feet of brass to tread them to powder.
cc p-acp po31 n2 vbr av-j dt n1 pp-f n1, av av pns31 vhz n2 pp-f n1 pc-acp vvi pno32 pc-acp vvi.
(17) sermon (DIV2)
694
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4490
And this likewise is no little part of our comfort, for when we suffer any thing in this world, it is from ill men for the most part,
And this likewise is no little part of our Comfort, for when we suffer any thing in this world, it is from ill men for the most part,
cc d av vbz dx j n1 pp-f po12 n1, c-acp c-crq pns12 vvb d n1 p-acp d n1, pn31 vbz p-acp j-jn n2 p-acp dt av-ds n1,
(17) sermon (DIV2)
695
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except it be in those afflictions wherein we more immediately deale with God, as in sicknesse, &c. But in persecution in the world, our trouble lies with men:
except it be in those afflictions wherein we more immediately deal with God, as in sickness, etc. But in persecution in the world, our trouble lies with men:
c-acp pn31 vbb p-acp d n2 c-crq pns12 av-dc av-j vvi p-acp np1, c-acp p-acp n1, av cc-acp p-acp n1 p-acp dt n1, po12 n1 vvz p-acp n2:
(17) sermon (DIV2)
695
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4492
therefore it is our comfort, God sees our trouble and their malice, and as he is ready to helpe the one,
Therefore it is our Comfort, God sees our trouble and their malice, and as he is ready to help the one,
av pn31 vbz po12 n1, np1 vvz po12 n1 cc po32 n1, cc c-acp pns31 vbz j pc-acp vvi dt crd,
(17) sermon (DIV2)
695
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4493
so he is to revenge the other.
so he is to revenge the other.
av pns31 vbz pc-acp vvi dt j-jn.
(17) sermon (DIV2)
695
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4494
And as it is a point of comfort, so of great incouragement to be bold in Gods cause, what shall we be baser then the base creatures? take but a dog in his masters sight, you see how hee will fight.
And as it is a point of Comfort, so of great encouragement to be bold in God's cause, what shall we be baser then the base creatures? take but a dog in his Masters sighed, you see how he will fight.
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(17) sermon (DIV2)
696
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4495
Take the meanest and basest creature, when it hath a superiour nature to it selfe, that is wiser and greater, that incourageth and sets it on, that it knowes will see it take no harme, these base creatures will be couragious, which otherwise if it had none to set it on, had no courage at all, at least not so much.
Take the Meanest and Basest creature, when it hath a superior nature to it self, that is Wiser and greater, that Encourageth and sets it on, that it knows will see it take no harm, these base creatures will be courageous, which otherwise if it had none to Set it on, had no courage At all, At least not so much.
vvb dt js cc js n1, c-crq pn31 vhz dt j-jn n1 p-acp pn31 n1, cst vbz jc cc jc, cst vvz cc vvz pn31 a-acp, cst pn31 vvz vmb vvi pn31 vvb dx n1, d j n2 vmb vbi j, r-crq av cs pn31 vhd pix pc-acp vvi pn31 a-acp, vhd dx n1 p-acp d, p-acp ds xx av av-d.
(17) sermon (DIV2)
696
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4496
And shall we in the sight of God, and when we are set in his quarrell,
And shall we in the sighed of God, and when we Are Set in his quarrel,
cc vmb pns12 p-acp dt n1 pp-f np1, cc c-crq pns12 vbr vvn p-acp po31 n1,
(17) sermon (DIV2)
696
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4497
and have his incouragement and his command, with promise of his presence and assistance flinch and flie of then? It argues a great deale of atheisme and infidelity of heart.
and have his encouragement and his command, with promise of his presence and assistance flinch and fly of then? It argues a great deal of atheism and infidelity of heart.
cc vhb po31 n1 cc po31 n1, p-acp n1 pp-f po31 n1 cc n1 vvb cc vvi pp-f av? pn31 vvz dt j n1 pp-f n1 cc n1 pp-f n1.
(17) sermon (DIV2)
696
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4498
God sees mee and lookes on mee while I fight, and while I stand for his cause:
God sees me and looks on me while I fight, and while I stand for his cause:
np1 vvz pno11 cc vvz p-acp pno11 cs pns11 vvb, cc cs pns11 vvb p-acp po31 n1:
(17) sermon (DIV2)
696
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4499
Gods cause is true and just, God sees me, and he sees who opposeth mee.
God's cause is true and just, God sees me, and he sees who Opposeth me.
npg1 n1 vbz j cc j, np1 vvz pno11, cc pns31 vvz r-crq vvz pno11.
(17) sermon (DIV2)
696
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4500
In regard of the eye of God therefore, let us be couragious in these things that are agreeable to the mind of God, whatsoever they be,
In regard of the eye of God Therefore, let us be courageous in these things that Are agreeable to the mind of God, whatsoever they be,
p-acp n1 pp-f dt n1 pp-f np1 av, vvb pno12 vbi j p-acp d n2 cst vbr j p-acp dt n1 pp-f np1, r-crq pns32 vbb,
(17) sermon (DIV2)
696
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4501
whether matters of justice or piety.
whither matters of Justice or piety.
cs n2 pp-f n1 cc n1.
(17) sermon (DIV2)
696
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4502
Againe if God have such an eare to heare us, let us have an eare to heare him,
Again if God have such an ear to hear us, let us have an ear to hear him,
av cs np1 vhb d dt n1 pc-acp vvi pno12, vvb pno12 vhi dt n1 pc-acp vvi pno31,
(17) sermon (DIV2)
697
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4503
and an eye to looke to him;
and an eye to look to him;
cc dt n1 pc-acp vvi p-acp pno31;
(17) sermon (DIV2)
697
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4504
let us have Moses eye, to looke on him who is invisible, his eye is upon us,
let us have Moses eye, to look on him who is invisible, his eye is upon us,
vvb pno12 vhi np1 n1, pc-acp vvi p-acp pno31 r-crq vbz j, po31 n1 vbz p-acp pno12,
(17) sermon (DIV2)
697
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4505
and let our eye be to him, both may be together.
and let our eye be to him, both may be together.
cc vvb po12 n1 vbi p-acp pno31, d vmb vbi av.
(17) sermon (DIV2)
697
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4506
When these two eyes meet, when my heart tells me that God seeth me, and that I see God looking upon me, this makes couragious:
When these two eyes meet, when my heart tells me that God sees me, and that I see God looking upon me, this makes courageous:
c-crq d crd n2 vvi, c-crq po11 n1 vvz pno11 cst np1 vvz pno11, cc cst pns11 vvb np1 vvg p-acp pno11, d vvz j:
(17) sermon (DIV2)
697
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4507
Therefore as God heares and sees us, so we must have an eye to see him that is invisible.
Therefore as God hears and sees us, so we must have an eye to see him that is invisible.
av c-acp np1 vvz cc vvz pno12, av pns12 vmb vhi dt n1 pc-acp vvi pno31 cst vbz j.
(17) sermon (DIV2)
697
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4508
And so wee passe from these words: I have heard him and observed him, and what the Prophets meaning is;
And so we pass from these words: I have herd him and observed him, and what the prophets meaning is;
cc av pns12 vvb p-acp d n2: pns11 vhb vvn pno31 cc vvd pno31, cc q-crq dt ng1 n1 vbz;
(17) sermon (DIV2)
697
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4509
I have heard him and will heare him: I have observed him and will observe him: I have herd him and will hear him: I have observed him and will observe him:
pns11 vhb vvn pno31 cc vmb vvi pno31: pns11 vhb vvn pno31 cc vmb vvi pno31:
(17) sermon (DIV2)
697
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4510
For they containe a perpetuall action in God; not that he hath, and will not doe it now:
For they contain a perpetual actium in God; not that he hath, and will not do it now:
c-acp pns32 vvb dt j n1 p-acp np1; xx cst pns31 vhz, cc vmb xx vdi pn31 av:
(17) sermon (DIV2)
697
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4511
but what he hath done and will doe, that hee sets downe here in borrowed speeches, for he saith also,
but what he hath done and will do, that he sets down Here in borrowed Speeches, for he Says also,
cc-acp q-crq pns31 vhz vdn cc vmb vdi, cst pns31 vvz a-acp av p-acp j-vvn n2, c-acp pns31 vvz av,
(17) sermon (DIV2)
697
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4512
I will be like a greene firre tree to him, from mee is thy fruit found. I will be like a green fir tree to him, from me is thy fruit found.
pns11 vmb vbi av-j dt j-jn n1 n1 p-acp pno31, p-acp pno11 vbz po21 n1 vvd.
(17) sermon (DIV2)
698
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4513
God will be like a greene firre tree in regard of shadow, a Firre tree is a high tree, a goodly smooth tree, barren in regard of fruit,
God will be like a green fir tree in regard of shadow, a Fir tree is a high tree, a goodly smooth tree, barren in regard of fruit,
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(17) sermon (DIV2)
699
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4514
but it hath thicke leaves, which hinders raine from falling upon those who rest under the shadow thereof,
but it hath thick leaves, which hinders rain from falling upon those who rest under the shadow thereof,
cc-acp pn31 vhz j n2, r-crq vvz n1 p-acp vvg p-acp d r-crq vvb p-acp dt n1 av,
(17) sermon (DIV2)
699
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4515
and likewise keepes the Sunne from annoying them, so it is a fit tree for shadow,
and likewise keeps the Sun from annoying them, so it is a fit tree for shadow,
cc av vvz dt n1 p-acp vvg pno32, av pn31 vbz dt j n1 p-acp n1,
(17) sermon (DIV2)
699
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4516
and the fitter because it hath no fruit, for usually those trees which spend not themselves this way, they spend themselves in leaves,
and the fitter Because it hath no fruit, for usually those trees which spend not themselves this weigh, they spend themselves in leaves,
cc dt jc c-acp pn31 vhz dx n1, c-acp av-j d n2 r-crq vvb xx px32 d vvb, pns32 vvi px32 p-acp n2,
(17) sermon (DIV2)
699
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4517
and have a perpetual greenenesse, which is supplied with that which should be fruit in fruitfull trees.
and have a perpetual greenness, which is supplied with that which should be fruit in fruitful trees.
cc vhb dt j n1, r-crq vbz vvn p-acp d r-crq vmd vbi n1 p-acp j n2.
(17) sermon (DIV2)
699
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4518
Therefore he sets it downe by this comparison of a firre tree, that so God will keepe backe all showers, tempests and stormes,
Therefore he sets it down by this comparison of a fir tree, that so God will keep back all showers, tempests and storms,
av pns31 vvz pn31 a-acp p-acp d n1 pp-f dt n1 n1, cst av np1 vmb vvi av d n2, n2 cc n2,
(17) sermon (DIV2)
699
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4519
and all annoying heat, and he will doe it perpetually, as the firre tree hath a perpetuall greenenesse,
and all annoying heat, and he will do it perpetually, as the fir tree hath a perpetual greenness,
cc d vvg n1, cc pns31 vmb vdi pn31 av-j, c-acp dt n1 n1 vhz dt j n1,
(17) sermon (DIV2)
699
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4520
and he will doe it with pleasure and delight, as it is a delightfull shadow.
and he will do it with pleasure and delight, as it is a delightful shadow.
cc pns31 vmb vdi pn31 p-acp n1 cc n1, c-acp pn31 vbz dt j n1.
(17) sermon (DIV2)
699
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4521
But because the Firre tree hath no fruit on it, God will not onely be a shadow to his children to keepe ill from them,
But Because the Fir tree hath no fruit on it, God will not only be a shadow to his children to keep ill from them,
cc-acp c-acp dt n1 n1 vhz dx n1 p-acp pn31, np1 vmb xx av-j vbi dt n1 p-acp po31 n2 pc-acp vvi j-jn p-acp pno32,
(17) sermon (DIV2)
699
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4522
but he will be a fruitfull tree to them.
but he will be a fruitful tree to them.
cc-acp pns31 vmb vbi dt j n1 p-acp pno32.
(17) sermon (DIV2)
699
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4523
From me (saith God) shall thy fruit be found, that is, whatsoever good thou doest, thou shalt have it from me, all fruitfull comfort comes from me, and all grace;From me (Says God) shall thy fruit be found, that is, whatsoever good thou dost, thou shalt have it from me, all fruitful Comfort comes from me, and all grace;
p-acp pno11 (vvz np1) vmb po21 n1 vbi vvn, cst vbz, r-crq j pns21 vd2, pns21 vm2 vhi pn31 p-acp pno11, d j n1 vvz p-acp pno11, cc d n1;
(17) sermon (DIV2)
699
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4524
whatsoever is good for thee for prosperity of soule or body, all is from me.
whatsoever is good for thee for Prosperity of soul or body, all is from me.
r-crq vbz j p-acp pno21 p-acp n1 pp-f n1 cc n1, d vbz p-acp pno11.
(17) sermon (DIV2)
699
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4525
So we see how God conveyeth himselfe and his mercy here by sweet comparisons, dealing very familiarly with us,
So we see how God conveyeth himself and his mercy Here by sweet comparisons, dealing very familiarly with us,
av pns12 vvb c-crq np1 vvz px31 cc po31 n1 av p-acp j n2, vvg av av-jn p-acp pno12,
(17) sermon (DIV2)
699
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4526
and speaking to us in our owne language: wee will take both in order as they lye.
and speaking to us in our own language: we will take both in order as they lie.
cc vvg p-acp pno12 p-acp po12 d n1: pns12 vmb vvi d p-acp n1 c-acp pns32 vvb.
(17) sermon (DIV2)
699
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4527
God will be as a firre tree in regard of shadow to the passenger, and keeping off of stormes, the great God,
God will be as a fir tree in regard of shadow to the Passenger, and keeping off of storms, the great God,
np1 vmb vbi p-acp dt n1 n1 p-acp n1 pp-f n1 p-acp dt n1, cc vvg a-acp pp-f n2, dt j np1,
(17) sermon (DIV2)
700
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4528
and the good God who is goodnesse it selfe, hath provided in this world, not onely good for us,
and the good God who is Goodness it self, hath provided in this world, not only good for us,
cc dt j np1 r-crq vbz n1 pn31 n1, vhz vvn p-acp d n1, xx av-j j p-acp pno12,
(17) sermon (DIV2)
700
Image 210
4529
but hath also promised defences against all annoyances.
but hath also promised defences against all annoyances.
cc-acp vhz av vvn n2 p-acp d n2.
(17) sermon (DIV2)
700
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4530
In the comparison it selfe we will observe somewhat concerning the goodnesse of God, for as in this life we are subject to many inconveniences, wants and necessities,
In the comparison it self we will observe somewhat Concerning the Goodness of God, for as in this life we Are Subject to many inconveniences, Wants and necessities,
p-acp dt n1 pn31 n1 pns12 vmb vvi av vvg dt n1 pp-f np1, c-acp c-acp p-acp d n1 pns12 vbr j-jn p-acp d n2, vvz cc n2,
(17) sermon (DIV2)
700
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4531
so God hath supply for all, even outward necessities; wee are subject to cold, for that we have the element of fire:
so God hath supply for all, even outward necessities; we Are Subject to cold, for that we have the element of fire:
av np1 vhz n1 p-acp d, av j n2; pns12 vbr j-jn p-acp j-jn, c-acp cst pns12 vhb dt n1 pp-f n1:
(17) sermon (DIV2)
700
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4532
we are subject to stormes, he hath provided garments and skill to make them: so in our travells he hath provided some trees especially to shelter us.
we Are Subject to storms, he hath provided garments and skill to make them: so in our travels he hath provided Some trees especially to shelter us.
pns12 vbr j-jn p-acp n2, pns31 vhz vvn n2 cc n1 pc-acp vvi pno32: av p-acp po12 n2 pns31 vhz vvn d n2 av-j pc-acp vvi pno12.
(17) sermon (DIV2)
700
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4533
Wee cannot name any inconvenience of this life, but the rich God in his goodnesse hath provided a sutable supply.
we cannot name any inconvenience of this life, but the rich God in his Goodness hath provided a suitable supply.
pns12 vmbx vvi d n1 pp-f d n1, cc-acp dt j np1 p-acp po31 n1 vhz vvn dt j n1.
(17) sermon (DIV2)
700
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4534
Doth God take care for this fading perishing life, which is but as a vapor,
Does God take care for this fading perishing life, which is but as a vapor,
vdz np1 vvi n1 p-acp d j-vvg j-vvg n1, r-crq vbz cc-acp c-acp dt n1,
(17) sermon (DIV2)
700
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4535
and hath he good things for it, and •ences from the ill and annoyances of it, till we have fulfilled our pilgrimage upon earth? and will not that God have a care of our best life of grace that shall end in glory, that we shall have all things necessary for life and godlinesse, which hath the promise not of this life onely, but of a better:
and hath he good things for it, and •ences from the ill and annoyances of it, till we have fulfilled our pilgrimage upon earth? and will not that God have a care of our best life of grace that shall end in glory, that we shall have all things necessary for life and godliness, which hath the promise not of this life only, but of a better:
cc vhz pns31 j n2 p-acp pn31, cc n2 p-acp dt j-jn cc n2 pp-f pn31, c-acp pns12 vhb vvn po12 n1 p-acp n1? cc vmb xx d np1 vhb dt n1 pp-f po12 js n1 pp-f n1 cst vmb vvi p-acp n1, cst pns12 vmb vhi d n2 j p-acp n1 cc n1, r-crq vhz dt n1 xx pp-f d n1 av-j, cc-acp pp-f dt jc:
(17) sermon (DIV2)
700
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he that is so good to this naturall life, will be much more in things concerning a better life, which he would have us mind more, I will be as a greene firre tree unto him.
he that is so good to this natural life, will be much more in things Concerning a better life, which he would have us mind more, I will be as a green fir tree unto him.
pns31 cst vbz av j p-acp d j n1, vmb vbi av-d av-dc p-acp n2 vvg dt jc n1, r-crq pns31 vmd vhi pno12 vvi n1, pns11 vmb vbi p-acp dt j-jn n1 n1 p-acp pno31.
(17) sermon (DIV2)
700
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God will be as a firre tree especially in regard of shadow to keepe from all annoyance both of storme and of the Sunne,
God will be as a fir tree especially in regard of shadow to keep from all annoyance both of storm and of the Sun,
np1 vmb vbi p-acp dt n1 n1 av-j p-acp n1 pp-f n1 pc-acp vvi p-acp d n1 av-d pp-f n1 cc pp-f dt n1,
(17) sermon (DIV2)
701
Image 210
4538
for the Sunne in those hot counteries annoyes them very much, as the Spouse complaines of her blacknesse, because the Sunne had shined upon her, to be blacke as the tents of Kedar, &c. Whence we may observe by the way,
for the Sun in those hight countries annoys them very much, as the Spouse complains of her blackness, Because the Sun had shined upon her, to be black as the tents of Kedar, etc. Whence we may observe by the Way,
p-acp dt n1 p-acp d j n2 n2 pno32 av av-d, c-acp dt n1 vvz pp-f po31 n1, p-acp dt n1 vhd vvn p-acp pno31, pc-acp vbi j-jn c-acp dt n2 pp-f np1, av c-crq pns12 vmb vvi p-acp dt n1,
(17) sermon (DIV2)
701
Image 210
4539
There is not the most comfortable refreshing creature in the world, but take it in the excesse, it h••mes and annoyes. There is not the most comfortable refreshing creature in the world, but take it in the excess, it h••mes and annoys.
pc-acp vbz xx dt av-ds j j-vvg n1 p-acp dt n1, p-acp vvi pn31 p-acp dt n1, pn31 vvz cc n2.
(17) sermon (DIV2)
702
Image 210
4540
What more c• 〈 … 〉 if it prevaile and abo• 〈 … 〉 creature,
What more c• 〈 … 〉 if it prevail and abo• 〈 … 〉 creature,
q-crq n1 n1 〈 … 〉 cs pn31 vvi cc n1 〈 … 〉 n1,
(17) sermon (DIV2)
703
Image 220
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as we see in t• 〈 … 〉 what more 〈 … 〉 more cherishing, refreshing a• 〈 … 〉 S•nne,
as we see in t• 〈 … 〉 what more 〈 … 〉 more cherishing, refreshing a• 〈 … 〉 S•nne,
c-acp pns12 vvb p-acp n1 〈 … 〉 q-crq av-dc 〈 … 〉 av-dc vvg, j-vvg n1 〈 … 〉 vvn-u,
(17) sermon (DIV2)
703
Image 220
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yet 〈 … 〉 world, it is best to 〈 … 〉 with mode••tion 〈 … 〉 the firr•-tr••.
yet 〈 … 〉 world, it is best to 〈 … 〉 with mode••tion 〈 … 〉 the firr•-tr••.
av 〈 … 〉 n1, pn31 vbz js pc-acp 〈 … 〉 p-acp np1-n 〈 … 〉 dt j.
(17) sermon (DIV2)
703
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Th•• God do• 〈 … 〉 God is to 〈 ◊ 〉 instead of all the good wee had by Idols we loose nothing by it, God will bee as a greene firre tree ▪ whence the point is,
Th•• God do• 〈 … 〉 God is to 〈 ◊ 〉 instead of all the good we had by Idols we lose nothing by it, God will be as a green fir tree ▪ whence the point is,
np1 np1 n1 〈 … 〉 np1 vbz pc-acp 〈 sy 〉 av pp-f d dt j pns12 vhd p-acp n2 pns12 vvb pix p-acp pn31, np1 vmb vbi p-acp dt j-jn n1 n1 ▪ c-crq dt n1 vbz,
(17) sermon (DIV2)
704
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There is a• 〈 … 〉 provided for Gods people, when once they have renounced their Idolatry and sinnefull 〈 ◊ 〉. There is a• 〈 … 〉 provided for God's people, when once they have renounced their Idolatry and sinful 〈 ◊ 〉.
pc-acp vbz n1 〈 … 〉 vvn p-acp npg1 n1, c-crq a-acp pns32 vhb vvd po32 n1 cc j 〈 sy 〉.
(17) sermon (DIV2)
705
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Those who refuse the shelter of Idols, God will be a shelter unto them, a greene firre-tree unto them, another manner of shelter, th•• that which Idols or any other creature can give the•.
Those who refuse the shelter of Idols, God will be a shelter unto them, a green fir-tree unto them, Another manner of shelter, th•• that which Idols or any other creature can give the•.
d r-crq vvb dt n1 pp-f n2, np1 vmb vbi dt n1 p-acp pno32, dt j-jn n1 p-acp pno32, j-jn n1 pp-f n1, n1 cst r-crq n2 cc d j-jn n1 vmb vvi n1.
(17) sermon (DIV2)
706
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Every 〈 ◊ 〉 will have some shelter shield o• 〈 … 〉 this or that great man to sheild or shelter himselfe under ▪ A rich man he hath r•ches, •••ther this or that defence, every m• 〈 … 〉 about him, will have some shelter ▪ and not lye open to all stor• 〈 … 〉 But the onely true shelter is God himselfe to a Christians all other 〈 ◊ 〉 are b•• shadowes, that is they are nothing but like Ionas gourd, which may shelter for a time bu• 〈 … 〉 that will eate them out ▪ Riches and the favour of men may shelter for a time,
Every 〈 ◊ 〉 will have Some shelter shield o• 〈 … 〉 this or that great man to shield or shelter himself under ▪ A rich man he hath r•ches, •••ther this or that defence, every m• 〈 … 〉 about him, will have Some shelter ▪ and not lie open to all stor• 〈 … 〉 But the only true shelter is God himself to a Christians all other 〈 ◊ 〉 Are b•• shadows, that is they Are nothing but like Ionas gourd, which may shelter for a time bu• 〈 … 〉 that will eat them out ▪ Riches and the favour of men may shelter for a time,
np1 〈 sy 〉 vmb vhi d n1 n1 n1 〈 … 〉 d cc d j n1 p-acp n1 cc vvi px31 p-acp ▪ dt j n1 pns31 vhz n2, av d cc d n1, d n1 〈 … 〉 a-acp pno31, vmb vhi d n1 ▪ cc xx vvi j p-acp d n1 〈 … 〉 cc-acp dt j j n1 vbz n1 px31 p-acp dt np1 d j-jn 〈 sy 〉 vbr n1 n2, cst vbz pns32 vbr pix cc-acp j np1 n1, r-crq vmb vvi p-acp dt n1 n1 〈 … 〉 cst vmb vvi pno32 av ▪ n2 cc dt n1 pp-f n2 vmb vvi p-acp dt n1,
(17) sermon (DIV2)
706
Image 220
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but there is a worme at the bottome which will roote them out ▪ death will consume them,
but there is a worm At the bottom which will root them out ▪ death will consume them,
cc-acp pc-acp vbz dt n1 p-acp dt n1 r-crq vmb vvi pno32 av ▪ n1 vmb vvi pno32,
(17) sermon (DIV2)
706
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and those they depend upon ▪ but God is a true shelter to his people, an everlasting habit••ion as it is written:
and those they depend upon ▪ but God is a true shelter to his people, an everlasting habit••ion as it is written:
cc d pns32 vvb p-acp ▪ cc-acp np1 vbz dt j n1 p-acp po31 n1, dt j n1 c-acp pn31 vbz vvn:
(17) sermon (DIV2)
706
Image 220
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Thou art our habitation from generation to generation ▪ we dwell in him as in our Rocke and Castle h• 〈 … 〉 dwell 〈 ◊ 〉 Therefore the onely wise man is th•• Christian: Thou art our habitation from generation to generation ▪ we dwell in him as in our Rock and Castle h• 〈 … 〉 dwell 〈 ◊ 〉 Therefore the only wise man is th•• Christian:
pns21 vb2r po12 n1 p-acp n1 p-acp n1 ▪ pns12 vvb p-acp pno31 a-acp p-acp po12 n1 cc n1 n1 〈 … 〉 vvi 〈 sy 〉 av dt j j n1 vbz n1 njp:
(17) sermon (DIV2)
706
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4550
For as No•h whe• 〈 … 〉 came upon the old world and swept them away, had an Arke to save himselfe in so have all Gods children a house to get over their heads in the worst times, which is Gods blessed protection, in whom they are safe.
For as No•h whe• 〈 … 〉 Come upon the old world and swept them away, had an Ark to save himself in so have all God's children a house to get over their Heads in the worst times, which is God's blessed protection, in whom they Are safe.
c-acp c-acp j n1 〈 … 〉 vvd p-acp dt j n1 cc vvd pno32 av, vhd dt n1 pc-acp vvi px31 p-acp av vhi d npg1 n2 dt n1 pc-acp vvi p-acp po32 n2 p-acp dt js n2, r-crq vbz ng1 j n1, p-acp ro-crq pns32 vbr j.
(17) sermon (DIV2)
706
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Let us thinke often of these things, what a blessed thing it i• to bee in the st•te of a Christian, that hath alway• a certaine and sure protection 〈 … 〉 God.
Let us think often of these things, what a blessed thing it i• to be in the st•te of a Christian, that hath alway• a certain and sure protection 〈 … 〉 God.
vvb pno12 vvi av pp-f d n2, r-crq dt j-vvn n1 pn31 n1 pc-acp vbi p-acp dt n1 pp-f dt njp, cst vhz n1 dt j cc j n1 〈 … 〉 uh-np.
(17) sermon (DIV2)
706
Image 220
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And what is fearefull thing is 〈 … 〉 Achitophe•• of this world, to be as Ca•••, Iudas or Saul? who are shrewd in counsell and pollicy,
And what is fearful thing is 〈 … 〉 Achitophe•• of this world, to be as Ca•••, Iudas or Saul? who Are shrewd in counsel and policy,
cc q-crq vbz j n1 vbz 〈 … 〉 np1 pp-f d n1, pc-acp vbi c-acp np1, np1 cc np1? r-crq vbr j p-acp n1 cc n1,
(17) sermon (DIV2)
706
Image 220
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and yet when conscience is awakened by the storme of Gods w• 〈 … 〉 whilst he who is above conscience,
and yet when conscience is awakened by the storm of God's w• 〈 … 〉 while he who is above conscience,
cc av c-crq n1 vbz vvn p-acp dt n1 pp-f npg1 n1 〈 … 〉 cs pns31 r-crq vbz p-acp n1,
(17) sermon (DIV2)
706
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and should be a shelter to them frownes upon them:
and should be a shelter to them frowns upon them:
cc vmd vbi dt n1 p-acp pno32 n2 p-acp pno32:
(17) sermon (DIV2)
706
Image 220
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what a pittifull st• 〈 … 〉 wickedest man in the world, •hough h• 〈 … 〉 dependance part•• and strength from 〈 ◊ 〉 help•, 〈 … 〉 God• wrath comes, he is as a n••ked man to the midst of a storme, 〈 ◊ 〉 know• 〈 … 〉 therefore let 〈 … 〉 to have God for our shelter,
what a pitiful st• 〈 … 〉 wickedest man in the world, •hough h• 〈 … 〉 dependence part•• and strength from 〈 ◊ 〉 help•, 〈 … 〉 God• wrath comes, he is as a n••ked man to the midst of a storm, 〈 ◊ 〉 know• 〈 … 〉 Therefore let 〈 … 〉 to have God for our shelter,
r-crq dt j n1 〈 … 〉 js n1 p-acp dt n1, uh n1 〈 … 〉 n1 n1 cc n1 p-acp 〈 sy 〉 n1, 〈 … 〉 np1 n1 vvz, pns31 vbz p-acp dt j n1 p-acp dt n1 pp-f dt n1, 〈 sy 〉 n1 〈 … 〉 av vvb 〈 … 〉 pc-acp vhi np1 p-acp po12 n1,
(17) sermon (DIV2)
706
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if •e would not be like these miserable polititians and worldlings.
if •e would not be like these miserable politicians and worldlings.
cs n1 vmd xx vbi av-j d j n2 cc n2.
(17) sermon (DIV2)
706
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Now from this that the shadow is comfortable in those hot cou••lyes, where the Sunne is directly over their 〈 ◊ 〉, comes these sweet phrases in the Psalmes, and other Scriptures.
Now from this that the shadow is comfortable in those hight cou••lyes, where the Sun is directly over their 〈 ◊ 〉, comes these sweet phrases in the Psalms, and other Scriptures.
av p-acp d cst dt n1 vbz j p-acp d j n2, c-crq dt n1 vbz av-j p-acp po32 〈 sy 〉, vvz d j n2 p-acp dt n2, cc j-jn n2.
(17) sermon (DIV2)
707
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Thou shalt keepe me under the shadow of thy wings ▪ as the apple-tree a••••st the trees of the forrest, Thou shalt keep me under the shadow of thy wings ▪ as the Apple tree a••••st the trees of the forest,
pns21 vm2 vvi pno11 p-acp dt n1 pp-f po21 n2 ▪ p-acp dt n1 vvb dt n2 pp-f dt n1,
(17) sermon (DIV2)
707
Image 220
4559
so 〈 … 〉 downe under 〈 ◊ 〉 shadow with great delight, 〈 … 〉 Church speakes of Christ, I sate under his shadow with great delight,
so 〈 … 〉 down under 〈 ◊ 〉 shadow with great delight, 〈 … 〉 Church speaks of christ, I sat under his shadow with great delight,
av 〈 … 〉 a-acp p-acp 〈 sy 〉 n1 p-acp j n1, 〈 … 〉 n1 vvz pp-f np1, pns11 vvd p-acp po31 n1 p-acp j n1,
(17) sermon (DIV2)
707
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and his 〈 ◊ 〉 was swe•• to my taste. and his 〈 ◊ 〉 was swe•• to my taste.
cc po31 〈 sy 〉 vbds n1 p-acp po11 n1.
(17) sermon (DIV2)
707
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The like you have in many places in the Psalmes, I will name one or two more pregnant the• 〈 … 〉 to helpe our memories,
The like you have in many places in the Psalms, I will name one or two more pregnant the• 〈 … 〉 to help our memories,
dt j pn22 vhb p-acp d n2 p-acp dt n2, pns11 vmb vvi crd cc crd dc j n1 〈 … 〉 pc-acp vvi po12 n2,
(17) sermon (DIV2)
707
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and to breed a deeper impression of so comfortable ▪ 〈 … 〉 people.
and to breed a Deeper impression of so comfortable ▪ 〈 … 〉 people.
cc pc-acp vvi dt jc-jn n1 pp-f av j ▪ 〈 … 〉 n1.
(17) sermon (DIV2)
707
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He that dwelleth in the 〈 ◊ 〉 place of the most High that is God, shall abid• 〈 … 〉 shado• of the Almighty ▪ H• 〈 … 〉 himselfe, He shall cover me with his feathers under his wings will I •es• hi• 〈 ◊ 〉 shall b• my buckler, thou shalt no• 〈 … 〉 the pestilence that walketh in the 〈 ◊ 〉 a th••sand shall fall, &c. So that we see how God doth that to our soules and conditions, that the firre-tree, which in Gods good cre•••re, doth to the body in the time of storme 〈 ◊ 〉 heate; He that dwells in the 〈 ◊ 〉 place of the most High that is God, shall abid• 〈 … 〉 shado• of the Almighty ▪ H• 〈 … 〉 himself, He shall cover me with his Feathers under his wings will I •es• hi• 〈 ◊ 〉 shall b• my buckler, thou shalt no• 〈 … 〉 the pestilence that walks in the 〈 ◊ 〉 a th••sand shall fallen, etc. So that we see how God does that to our Souls and conditions, that the fir-tree, which in God's good cre•••re, does to the body in the time of storm 〈 ◊ 〉 heat;
pns31 cst vvz p-acp dt 〈 sy 〉 n1 pp-f dt av-ds j cst vbz np1, vmb n1 〈 … 〉 n1 pp-f dt j-jn ▪ n1 〈 … 〉 px31, pns31 vmb vvi pno11 p-acp po31 n2 p-acp po31 n2 vmb pns11 n1 n1 〈 sy 〉 vmb n1 po11 n1, pns21 vm2 n1 〈 … 〉 dt n1 cst vvz p-acp dt 〈 sy 〉 dt n1 vmb vvi, av av cst pns12 vvb c-crq np1 vdz d p-acp po12 n2 cc n2, cst dt n1, r-crq p-acp npg1 j n1, vdz p-acp dt n1 p-acp dt n1 pp-f n1 〈 sy 〉 n1;
(17) sermon (DIV2)
707
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that is hee do• 〈 … 〉 shadow of his wi• 〈 … 〉 comfortable and gratiou• God unt• 〈 … 〉 you see is a cleere truth, y• 〈 … 〉 so comfortable wee will i• 〈 … 〉 God speakes Isa. 4.45.
that is he do• 〈 … 〉 shadow of his wi• 〈 … 〉 comfortable and gratiou• God unt• 〈 … 〉 you see is a clear truth, y• 〈 … 〉 so comfortable we will i• 〈 … 〉 God speaks Isaiah 4.45.
d vbz pns31 n1 〈 … 〉 n1 pp-f po31 n1 〈 … 〉 j cc n1 np1 n1 〈 … 〉 pn22 vvb vbz dt j n1, n1 〈 … 〉 av j pns12 vmb n1 〈 … 〉 np1 vvz np1 crd.
(17) sermon (DIV2)
707
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The Lord will create upon every dwelling place of Mount Zion, and upon her assembly a cloud and smoake by day, The Lord will create upon every Dwelling place of Mount Zion, and upon her assembly a cloud and smoke by day,
dt n1 vmb vvi p-acp d j-vvg n1 pp-f n1 np1, cc p-acp po31 n1 dt n1 cc n1 p-acp n1,
(17) sermon (DIV2)
707
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and the shining of a flame of fire by night, for upon all the glory shall be a defence. and the shining of a flame of fire by night, for upon all the glory shall be a defence.
cc dt j-vvg pp-f dt n1 pp-f n1 p-acp n1, c-acp p-acp d dt n1 vmb vbi dt n1.
(17) sermon (DIV2)
707
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See what a comfortable shadow God is, he saith, he will create, if they want the comfort of the firre-tree and such like shadowes, he sayes God will create, that is make them of nothing, hee will create upon every dwelling place of Mount Zion, where his children dwell,
See what a comfortable shadow God is, he Says, he will create, if they want the Comfort of the fir-tree and such like shadows, he Says God will create, that is make them of nothing, he will create upon every Dwelling place of Mount Zion, where his children dwell,
vvb r-crq dt j n1 np1 vbz, pns31 vvz, pns31 vmb vvi, cs pns32 vvb dt n1 pp-f dt n1 cc d j n2, pns31 vvz np1 vmb vvi, cst vbz vvi pno32 pp-f pix, pns31 vmb vvi p-acp d j-vvg n1 pp-f n1 np1, c-crq po31 n2 vvi,
(17) sermon (DIV2)
707
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and upon their assemblies, a cloud and a smoake by day, that is, when they are annoyed by the Sunne, God will create a cloude to keep the rage and the scorching heate of the Sunne from them,
and upon their assemblies, a cloud and a smoke by day, that is, when they Are annoyed by the Sun, God will create a cloud to keep the rage and the scorching heat of the Sun from them,
cc p-acp po32 n2, dt n1 cc dt n1 p-acp n1, cst vbz, c-crq pns32 vbr vvn p-acp dt n1, np1 vmb vvi dt n1 pc-acp vvi dt n1 cc dt j-vvg n1 pp-f dt n1 p-acp pno32,
(17) sermon (DIV2)
707
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and then, a shining flame of fire by night, because in the night wee need light,
and then, a shining flame of fire by night, Because in the night we need Light,
cc av, dt j-vvg n1 pp-f n1 p-acp n1, c-acp p-acp dt n1 pns12 vvb n1,
(17) sermon (DIV2)
707
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for upon all the glory shall be a defence, that is upon all the glorious Saints of God, they are Glory, for there is a Spirit of glory put into them.
for upon all the glory shall be a defence, that is upon all the glorious Saints of God, they Are Glory, for there is a Spirit of glory put into them.
c-acp p-acp d dt n1 vmb vbi dt n1, cst vbz p-acp d dt j n2 pp-f np1, pns32 vbr n1, p-acp pc-acp vbz dt n1 pp-f n1 vvn p-acp pno32.
(17) sermon (DIV2)
707
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The people of God in whom God will glorifie himselfe, are glorious, and shall bee further glorified,
The people of God in whom God will Glorify himself, Are glorious, and shall be further glorified,
dt n1 pp-f np1 p-acp ro-crq np1 vmb vvi px31, vbr j, cc vmb vbi av-jc vvn,
(17) sermon (DIV2)
707
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and they shall in the meane time, have a defence by day and by night from all dangers whatsoever.
and they shall in the mean time, have a defence by day and by night from all dangers whatsoever.
cc pns32 vmb p-acp dt j n1, vhb dt n1 p-acp n1 cc p-acp n1 p-acp d n2 r-crq.
(17) sermon (DIV2)
707
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Thus it is cleare, that God will be a shadow to his people, as the fir-tree: which is an allusion to that grand passage of his providence in conducting the children of Israel out of Aegypt where (God to guide them) provided a cloud by day, and a pillar of fire by night, the same pillar which was lightsome to the Israelites was darke to the Aegyptians, which cloud and pillar of fire continued, (God conducting them) till they came into the land of Canaan. Hee shadowed them by day with a cloud and lightned and heated them by a pillar of fire at night,
Thus it is clear, that God will be a shadow to his people, as the fir-tree: which is an allusion to that grand passage of his providence in conducting the children of Israel out of Egypt where (God to guide them) provided a cloud by day, and a pillar of fire by night, the same pillar which was lightsome to the Israelites was dark to the egyptians, which cloud and pillar of fire continued, (God conducting them) till they Come into the land of Canaan. He shadowed them by day with a cloud and lightened and heated them by a pillar of fire At night,
av pn31 vbz j, cst np1 vmb vbi dt n1 p-acp po31 n1, c-acp dt n1: r-crq vbz dt n1 p-acp d j n1 pp-f po31 n1 p-acp vvg dt n2 pp-f np1 av pp-f np1 c-crq (np1 pc-acp vvi pno32) vvd dt n1 p-acp n1, cc dt n1 pp-f n1 p-acp n1, dt d n1 r-crq vbds j p-acp dt np1 vbds j p-acp dt njp2, r-crq n1 cc n1 pp-f n1 vvd, (np1 vvg pno32) c-acp pns32 vvd p-acp dt n1 pp-f np1. pns31 vvd pno32 p-acp n1 p-acp dt n1 cc vvd cc vvn pno32 p-acp dt n1 pp-f n1 p-acp n1,
(17) sermon (DIV2)
708
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thus conducting them till they came to Canaan. So we passing through the wildernesse of this world till wee come unto our celestiall Canaan Heaven, God will be a clouds by his gratious speciall providence, to keepe all ill whatsoever from us,
thus conducting them till they Come to Canaan. So we passing through the Wilderness of this world till we come unto our celestial Canaan Heaven, God will be a Clouds by his gracious special providence, to keep all ill whatsoever from us,
av vvg pno32 c-acp pns32 vvd p-acp np1. av pns12 av-vvg p-acp dt n1 pp-f d n1 c-acp pns12 vvb p-acp po12 j np1 n1, np1 vmb vbi dt n2 p-acp po31 j j n1, pc-acp vvi d n-jn c-crq p-acp pno12,
(17) sermon (DIV2)
708
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and a pillar of fire to lighten and direct us till wee come to our heavenly Canaan, where he will be all in all, when we shall need neither Sunne nor Moone,
and a pillar of fire to lighten and Direct us till we come to our heavenly Canaan, where he will be all in all, when we shall need neither Sun nor Moon,
cc dt n1 pp-f n1 pc-acp vvi cc vvi pno12 c-acp pns12 vvb p-acp po12 j np1, c-crq pns31 vmb vbi d p-acp d, c-crq pns12 vmb vvi dx n1 ccx n1,
(17) sermon (DIV2)
708
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4576
nor have any thing to annoy us.
nor have any thing to annoy us.
ccx vhb d n1 pc-acp vvi pno12.
(17) sermon (DIV2)
708
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4577
There the noone-day shall not burne us with heate of the Sunne, nor the fire by night,
There the noonday shall not burn us with heat of the Sun, nor the fire by night,
a-acp dt n1 vmb xx vvi pno12 p-acp n1 pp-f dt n1, ccx dt n1 p-acp n1,
(17) sermon (DIV2)
708
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4578
when we are in Heaven there shall be no annoyance of the creature there shall be no more want of light because we shal have al light & refreshing there for ever and ever.
when we Are in Heaven there shall be no annoyance of the creature there shall be no more want of Light Because we shall have all Light & refreshing there for ever and ever.
c-crq pns12 vbr p-acp n1 a-acp vmb vbi dx n1 pp-f dt n1 a-acp vmb vbi dx dc n1 pp-f j c-acp pns12 vmb vhi d n1 cc vvg a-acp p-acp av cc av.
(17) sermon (DIV2)
708
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4579
For as it is written, then all teares, all sorrow and cause of sorrow shal be for ever wiped away,
For as it is written, then all tears, all sorrow and cause of sorrow shall be for ever wiped away,
p-acp c-acp pn31 vbz vvn, av d n2, d n1 cc n1 pp-f n1 vmb vbi p-acp av vvd av,
(17) sermon (DIV2)
708
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an allusion wherunto we have comfortably set downe Psal. 121. The more we shal inrich & refresh our memories with thinking of these things, the more comfort will sink into our hearts.
an allusion whereunto we have comfortably Set down Psalm 121. The more we shall enrich & refresh our memories with thinking of these things, the more Comfort will sink into our hearts.
dt n1 c-crq pns12 vhb av-j vvn a-acp np1 crd dt av-dc pns12 vmb vvi cc vvi po12 n2 p-acp vvg pp-f d n2, dt av-dc n1 vmb vvi p-acp po12 n2.
(17) sermon (DIV2)
708
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4581
The 111. Psal. is all spent on comfort in this kinde. I will lift up mine eyes to the hils whence commeth my salvation:
The 111. Psalm is all spent on Comfort in this kind. I will lift up mine eyes to the hills whence comes my salvation:
dt crd np1 vbz d vvn p-acp n1 p-acp d n1. pns11 vmb vvi a-acp po11 n2 p-acp dt n2 c-crq vvz po11 n1:
(17) sermon (DIV2)
708
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4582
my helpe commeth from the Lord who made Heaven and Earth, all my helpe is from him, hee will not suffer my foote to be mooved, be that keeper Israel will neither slumber nor sleepe.
my help comes from the Lord who made Heaven and Earth, all my help is from him, he will not suffer my foot to be moved, be that keeper Israel will neither slumber nor sleep.
po11 n1 vvz p-acp dt n1 r-crq vvd n1 cc n1, d po11 n1 vbz p-acp pno31, pns31 vmb xx vvi po11 n1 pc-acp vbi vvn, vbb d n1 np1 vmb av-dx vvi ccx vvi.
(17) sermon (DIV2)
708
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4583
He will not slumber, that is, his eyes are alwayes open to see, as his eares to heare.He will not slumber, that is, his eyes Are always open to see, as his ears to hear.
pns31 vmb xx vvi, cst vbz, po31 n2 vbr av j pc-acp vvi, c-acp po31 n2 pc-acp vvi.
(17) sermon (DIV2)
708
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4584
Behold he that keepeth Israel 〈 ◊ 〉 neither slumber nor sleepe, the Lord is thy keeper, thy shadow, Behold he that Keepeth Israel 〈 ◊ 〉 neither slumber nor sleep, the Lord is thy keeper, thy shadow,
vvb pns31 cst vvz np1 〈 sy 〉 av-dx n1 ccx n1, dt n1 vbz po21 n1, po21 n1,
(17) sermon (DIV2)
708
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4585
so that the sunne shall not s•ite thee by day, nor the moone by night, the Lord shall preserve thy going out and thy comming in, from this time for ever. so that the sun shall not s•ite thee by day, nor the moon by night, the Lord shall preserve thy going out and thy coming in, from this time for ever.
av cst dt n1 vmb xx vvi pno21 p-acp n1, ccx dt n1 p-acp n1, dt n1 vmb vvi po21 vvg av cc po21 vvg p-acp, p-acp d n1 c-acp av.
(17) sermon (DIV2)
708
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4586
Thus we see this Scripture is a large glosse and commentary upon this truth, that God with a speciall providence and protection cares for his children to keepe them from all ill:
Thus we see this Scripture is a large gloss and commentary upon this truth, that God with a special providence and protection Cares for his children to keep them from all ill:
av pns12 vvb d n1 vbz dt j n1 cc n1 p-acp d n1, cst np1 p-acp dt j n1 cc n1 vvz p-acp po31 n2 pc-acp vvi pno32 p-acp d n-jn:
(17) sermon (DIV2)
708
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4587
he will be as the firre tree to them in regard of shadow; Whence we observe in speciall,
he will be as the fir tree to them in regard of shadow; Whence we observe in special,
pns31 vmb vbi p-acp dt n1 n1 p-acp pno32 p-acp n1 pp-f n1; c-crq pns12 vvb p-acp j,
(17) sermon (DIV2)
708
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4588
That this life of ours wh• 〈 ◊ 〉 come to Heaven is subject to scorchings and many annoyances, That this life of ours wh• 〈 ◊ 〉 come to Heaven is Subject to scorchings and many annoyances,
cst d n1 pp-f png12 n1 〈 sy 〉 vvb p-acp n1 vbz j-jn p-acp n2-vvg cc d n2,
(17) sermon (DIV2)
709
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4589
and those ••th outwardly and inwardly, from our selves, and from others. and those ••th outwardly and inwardly, from our selves, and from Others.
cc d n1 av-j cc av-j, p-acp po12 n2, cc p-acp n2-jn.
(17) sermon (DIV2)
709
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4590
Frist for outward annoyances, how many of them is our poore life subject unto? and for inward terror and boyling heate of conscience,
Frist for outward annoyances, how many of them is our poor life Subject unto? and for inward terror and boiling heat of conscience,
np1 p-acp j n2, c-crq d pp-f pno32 vbz po12 j n1 j-jn p-acp? cc p-acp j n1 cc j-vvg n1 pp-f n1,
(17) sermon (DIV2)
710
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4591
when God in anger discovers himselfe unto 〈 ◊ 〉, and sets our sinnes in order before us:
when God in anger discovers himself unto 〈 ◊ 〉, and sets our Sins in order before us:
c-crq np1 p-acp n1 vvz px31 p-acp 〈 sy 〉, cc vvz po12 n2 p-acp n1 p-acp pno12:
(17) sermon (DIV2)
710
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4592
O then, if wee have not a shadow;
Oh then, if we have not a shadow;
uh av, cs pns12 vhb xx dt n1;
(17) sermon (DIV2)
710
Image 220
4593
if God in mercy through Jesus Christ be not a shadow to keepe that boiling heate from us, what will become of the poore conscience? especially if Satan adds his poisoned fierie darts, poisoning, inflaming the conscience with temptations to despaire,
if God in mercy through jesus christ be not a shadow to keep that boiling heat from us, what will become of the poor conscience? especially if Satan adds his poisoned fiery darts, poisoning, Inflaming the conscience with temptations to despair,
cs np1 p-acp n1 p-acp np1 np1 vbb xx dt n1 pc-acp vvi d j-vvg n1 p-acp pno12, q-crq vmb vvi pp-f dt j n1? av-j cs np1 vvz po31 j-vvn j n2, vvg, vvg dt n1 p-acp n2 pc-acp vvi,
(17) sermon (DIV2)
710
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4594
as if God had forsaken and were angry, o• when God seemes angry, then hee seemes like a consuming fire.
as if God had forsaken and were angry, o• when God seems angry, then he seems like a consuming fire.
c-acp cs np1 vhd vvn cc vbdr j, n1 c-crq np1 vvz j, cs pns31 vvz av-j dt j-vvg n1.
(17) sermon (DIV2)
710
Image 220
4595
O! who can abide it, when all these fiery temptations are joyned with Gods anger? yet the dearest of Gods Saints are subject to these inward boiling heats of Gods anger.
OH! who can abide it, when all these fiery temptations Are joined with God's anger? yet the dearest of God's Saints Are Subject to these inward boiling heats of God's anger.
uh q-crq vmb vvi pn31, c-crq d d j n2 vbr vvn p-acp npg1 n1? av dt js-jn pp-f npg1 n2 vbr j-jn p-acp d j j-vvg n2 pp-f npg1 n1.
(17) sermon (DIV2)
710
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4596
My God my God why hast thou forsaken mee, said the head of the Church himselfe, and see how Iob complaines, thou hast see me as a But to shoot at. My God my God why hast thou forsaken me, said the head of the Church himself, and see how Job complains, thou hast see me as a But to shoot At.
po11 np1 po11 np1 q-crq vh2 pns21 vvn pno11, vvd dt n1 pp-f dt n1 px31, cc vvb c-crq np1 vvz, pns21 vh2 vvb pno11 p-acp dt cc-acp pc-acp vvi p-acp.
(17) sermon (DIV2)
710
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4597
And in regard of this spirituall disertion David complaines much throughout the Psalmes. So this our life is subject to outward and spirituall annoyances, from God, from Satan,
And in regard of this spiritual desertion David complains much throughout the Psalms. So this our life is Subject to outward and spiritual annoyances, from God, from Satan,
cc p-acp n1 pp-f d j n1 np1 vvz av-d p-acp dt n2. av d po12 n1 vbz j-jn p-acp j cc j n2, p-acp np1, p-acp np1,
(17) sermon (DIV2)
710
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4598
and from our selves and the world every way annoyed with scorchings and heate, what need a shadow, a protection, a defence else. That supposeth this.
and from our selves and the world every Way annoyed with scorchings and heat, what need a shadow, a protection, a defence Else. That Supposeth this.
cc p-acp po12 n2 cc dt n1 d n1 vvn p-acp n2-vvg cc n1, r-crq vvb dt n1, dt n1, dt n1 av. cst vvz d.
(17) sermon (DIV2)
710
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4599
If this be so then consider how fearefull the condition of those people is that are not under the shadow of the Almighty, who have not God as a firre-tree to shadow and cover them, that he is not a cloud by day too, If this be so then Consider how fearful the condition of those people is that Are not under the shadow of the Almighty, who have not God as a fir-tree to shadow and cover them, that he is not a cloud by day too,
cs d vbb av av vvi c-crq j dt n1 pp-f d n1 vbz cst vbr xx p-acp dt n1 pp-f dt j-jn, r-crq vhb xx np1 p-acp dt n1 p-acp n1 cc vvi pno32, cst pns31 vbz xx dt n1 p-acp n1 av,
(17) sermon (DIV2)
711
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4600
and a pillar of fire by night, that have not him for a hiding place to spread the wings of his mercy over them.
and a pillar of fire by night, that have not him for a hiding place to spread the wings of his mercy over them.
cc dt n1 pp-f n1 p-acp n1, cst vhb xx pno31 p-acp dt vvg n1 pc-acp vvi dt n2 pp-f po31 n1 p-acp pno32.
(17) sermon (DIV2)
711
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4601
What is the state of such people? Surely howsoever God feed them, and fills their bellie with good things in this world for a time,
What is the state of such people? Surely howsoever God feed them, and fills their belly with good things in this world for a time,
q-crq vbz dt n1 pp-f d n1? av-j c-acp np1 vvb pno32, cc vvz po32 n1 p-acp j n2 p-acp d n1 p-acp dt n1,
(17) sermon (DIV2)
711
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4602
yet their case will be fearefull, when God lets loose conscience and Sathans fiery darts against them.
yet their case will be fearful, when God lets lose conscience and Satan's fiery darts against them.
av po32 n1 vmb vbi j, c-crq np1 vvz j n1 cc npg1 j n2 p-acp pno32.
(17) sermon (DIV2)
711
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4603
Judge then hereby what our state is by nature without God. The same sunne which cherisheth and comforteth, also tortures and scorches us:
Judge then hereby what our state is by nature without God. The same sun which Cherishes and comforts, also tortures and scorches us:
n1 av av r-crq po12 n1 vbz p-acp n1 p-acp np1. dt d n1 r-crq vvz cc vvz, av n2 cc vvz pno12:
(17) sermon (DIV2)
711
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4604
so God is a sunne, a quickning sunne to his children, yea a vigorous sunne, who hath healing under his wings;
so God is a sun, a quickening sun to his children, yea a vigorous sun, who hath healing under his wings;
av np1 vbz dt n1, dt j-vvg n1 p-acp po31 n2, uh dt j n1, r-crq vhz n-vvg p-acp po31 n2;
(17) sermon (DIV2)
711
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4605
but to the wicked he is a scorching and a consuming fire, it is a fearfull thing to fall into the hands of the living God who is so dreadfull:
but to the wicked he is a scorching and a consuming fire, it is a fearful thing to fallen into the hands of the living God who is so dreadful:
cc-acp p-acp dt j pns31 vbz dt j-vvg cc dt j-vvg n1, pn31 vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg n1 r-crq vbz av j:
(17) sermon (DIV2)
711
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4606
he will not be a shadow to the wicked in an excellent manner, he indeed permits them to have many shaddowes in this world, many sweet comforts,
he will not be a shadow to the wicked in an excellent manner, he indeed permits them to have many shadows in this world, many sweet comforts,
pns31 vmb xx vbi dt n1 p-acp dt j p-acp dt j n1, pns31 av vvz pno32 pc-acp vhi d n2 p-acp d n1, d j n2,
(17) sermon (DIV2)
711
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4607
and keepes them also from many dangers, but they have not that worthy portion which Hannah had from her Husband, Love at the houre of death,
and keeps them also from many dangers, but they have not that worthy portion which Hannah had from her Husband, Love At the hour of death,
cc vvz pno32 av p-acp d n2, cc-acp pns32 vhb xx d j n1 r-crq np1 vhd p-acp po31 n1, vvb p-acp dt n1 pp-f n1,
(17) sermon (DIV2)
711
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4608
and in time of temptation, when these comforts leave them, what shadow have they then? none at all;
and in time of temptation, when these comforts leave them, what shadow have they then? none At all;
cc p-acp n1 pp-f n1, c-crq d n2 vvb pno32, r-crq n1 vhb pns32 av? pix p-acp av-d;
(17) sermon (DIV2)
711
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4609
but are as naked men in a storme, subject to the fury of Gods eternall wrath.
but Are as naked men in a storm, Subject to the fury of God's Eternal wrath.
cc-acp vbr a-acp j n2 p-acp dt n1, j-jn p-acp dt n1 pp-f npg1 j n1.
(17) sermon (DIV2)
711
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4610
The things which are most comfortable to Gods people are most terrible to them, as it is said in one of those plagues powred out upon Antichrist (for all the violls there spoken of tend to the punishing of Antichrist, ) there is a violl powred forth upon the Sunne, which reflecting and lighting upon them, causeth them to blaspheme, they were so scorched with it.
The things which Are most comfortable to God's people Are most terrible to them, as it is said in one of those plagues poured out upon Antichrist (for all the viols there spoken of tend to the punishing of Antichrist,) there is a viol poured forth upon the Sun, which reflecting and lighting upon them, Causes them to Blaspheme, they were so scorched with it.
dt n2 r-crq vbr av-ds j p-acp ng1 n1 vbr av-ds j p-acp pno32, c-acp pn31 vbz vvn p-acp crd pp-f d n2 vvd av p-acp np1 (c-acp d dt n2 a-acp vvn pp-f vvb p-acp dt n-vvg pp-f np1,) pc-acp vbz dt n1 vvd av p-acp dt n1, r-crq vvg cc vvg p-acp pno32, vvz pno32 pc-acp vvi, pns32 vbdr av vvn p-acp pn31.
(17) sermon (DIV2)
711
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4611
The Sunne by probable interpreters, is said to be the Word of God, which when it is opened is sweet and comfortable to Gods people,The Sun by probable Interpreters, is said to be the Word of God, which when it is opened is sweet and comfortable to God's people,
dt n1 p-acp j n2, vbz vvn pc-acp vbi dt n1 pp-f np1, r-crq c-crq pn31 vbz vvn vbz j cc j p-acp ng1 n1,
(17) sermon (DIV2)
711
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4612
but shining upon men that are naught, especially at the howre of death, in affliction and in distresse it speakes no comfort to them,
but shining upon men that Are nought, especially At the hour of death, in affliction and in distress it speaks no Comfort to them,
cc-acp vvg p-acp n2 cst vbr pix, av-j p-acp dt n1 pp-f n1, p-acp n1 cc p-acp n1 pn31 vvz dx n1 p-acp pno32,
(17) sermon (DIV2)
711
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4613
but causeth them to despaire, rage and storme.
but Causes them to despair, rage and storm.
cc-acp vvz pno32 pc-acp vvi, n1 cc n1.
(17) sermon (DIV2)
711
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4614
Nay prophane men when they are at the best, they rage and storme at the direction of the sunne,
Nay profane men when they Are At the best, they rage and storm At the direction of the sun,
uh-x j n2 c-crq pns32 vbr p-acp dt js, pns32 vvb cc n1 p-acp dt n1 pp-f dt n1,
(17) sermon (DIV2)
711
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4615
because it discovers to them that which they would not have knowne.
Because it discovers to them that which they would not have known.
c-acp pn31 vvz p-acp pno32 d r-crq pns32 vmd xx vhi vvn.
(17) sermon (DIV2)
711
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4616
Now what Use should we make of this? will God be a shadow to his people to keepe them from all evill,
Now what Use should we make of this? will God be a shadow to his people to keep them from all evil,
av r-crq n1 vmd pns12 vvi pp-f d? vmb np1 vbb dt n1 p-acp po31 n1 pc-acp vvi pno32 p-acp d n-jn,
(17) sermon (DIV2)
712
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4617
as his promise was to Abraham in the covenant of grace: I will be thy buckler to keepe ill from thee;
as his promise was to Abraham in the Covenant of grace: I will be thy buckler to keep ill from thee;
c-acp po31 n1 vbds p-acp np1 p-acp dt n1 pp-f n1: pns11 vmb vbi po21 n1 pc-acp vvi j-jn p-acp pno21;
(17) sermon (DIV2)
712
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4618
and thy exceeding great reward. And in the Psalmes, God promiseth to be a Sunne for good, and thy exceeding great reward. And in the Psalms, God promises to be a Sun for good,
cc po21 j-vvg j n1. cc p-acp dt n2, np1 vvz pc-acp vbi dt n1 p-acp j,
(17) sermon (DIV2)
712
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4619
and a shield to keepe off all ill.
and a shield to keep off all ill.
cc dt vvb pc-acp vvi a-acp d n-jn.
(17) sermon (DIV2)
712
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4620
Will God bestow good and keepe off ill from us? then labour to come willingly under the shadow of the Almighty, to serve him,
Will God bestow good and keep off ill from us? then labour to come willingly under the shadow of the Almighty, to serve him,
n1 np1 vvi j cc vvb a-acp av-jn p-acp pno12? av n1 pc-acp vvi av-j p-acp dt n1 pp-f dt j-jn, pc-acp vvi pno31,
(17) sermon (DIV2)
712
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4621
and to make God in covenant our God, that he may be a shield and a hiding place, unto us,
and to make God in Covenant our God, that he may be a shield and a hiding place, unto us,
cc pc-acp vvi np1 p-acp n1 po12 n1, cst pns31 vmb vbi dt n1 cc dt vvg n1, p-acp pno12,
(17) sermon (DIV2)
712
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4622
and a shadow in all extremities whatsoever. Those that attend upon great persons, they doe it upon this hope:
and a shadow in all extremities whatsoever. Those that attend upon great Persons, they do it upon this hope:
cc dt n1 p-acp d n2 r-crq. d cst vvb p-acp j n2, pns32 vdb pn31 p-acp d n1:
(17) sermon (DIV2)
712
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4623
O! if I belong to such a great person, hee will shelter me, that every base person shall not wrong me;
OH! if I belong to such a great person, he will shelter me, that every base person shall not wrong me;
uh cs pns11 vvb p-acp d dt j n1, pns31 vmb vvi pno11, cst d j n1 vmb xx vvi pno11;
(17) sermon (DIV2)
712
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4624
I shall now have some prerogatives.
I shall now have Some prerogatives.
pns11 vmb av vhi d n2.
(17) sermon (DIV2)
712
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4625
Doth carnall pollicie teach poore creatures who are subject to abuse it, to get some shelter of great noble Men to be priviledged,
Does carnal policy teach poor creatures who Are Subject to abuse it, to get Some shelter of great noble Men to be privileged,
vdz j n1 vvi j n2 r-crq vbr j-jn pc-acp vvi pn31, pc-acp vvi d n1 pp-f j j n2 pc-acp vbi vvn,
(17) sermon (DIV2)
712
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4626
and shall not spirituall wisdome teach us to get under the great God, under the shadow of his wings? none can come neere to annoy us without his speciall will and leave,
and shall not spiritual Wisdom teach us to get under the great God, under the shadow of his wings? none can come near to annoy us without his special will and leave,
cc vmb xx j n1 vvb pno12 pc-acp vvi p-acp dt j np1, p-acp dt n1 pp-f po31 n2? pix vmb vvi av-j pc-acp vvi pno12 p-acp po31 j n1 cc vvi,
(17) sermon (DIV2)
712
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4627
as in the storie of Iob, The Divell durst not annoy him, nor enter into the Swine, much lesse hurt Gods children, shall we not therefore get under the service of our God, can any man shelter us better? there is no service to that of a King,
as in the story of Job, The devil durst not annoy him, nor enter into the Swine, much less hurt God's children, shall we not Therefore get under the service of our God, can any man shelter us better? there is no service to that of a King,
c-acp p-acp dt n1 pp-f np1, dt n1 vvd xx vvi pno31, ccx vvi p-acp dt n1, av-d av-dc vvi npg1 n2, vmb pns12 xx av vvi p-acp dt n1 pp-f po12 n1, vmb d n1 vvi pno12 j? pc-acp vbz dx n1 p-acp d pp-f dt n1,
(17) sermon (DIV2)
712
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4628
but is there any service to the King of Kings and Lord of Lords? will he suffer his children to be abused in his owne sight,
but is there any service to the King of Kings and Lord of lords? will he suffer his children to be abused in his own sighed,
cc-acp vbz pc-acp d n1 p-acp dt n1 pp-f n2 cc n1 pp-f n2? vmb pns31 vvi po31 n2 pc-acp vbi vvn p-acp po31 d n1,
(17) sermon (DIV2)
712
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4629
or his followers disgraced? surely no, therefore make this use of it, to get into the service of the great God, which is a rich, secure, and safe service.
or his followers disgraced? surely no, Therefore make this use of it, to get into the service of the great God, which is a rich, secure, and safe service.
cc po31 n2 vvn? av-j av-d, av vvb d n1 pp-f pn31, pc-acp vvi p-acp dt n1 pp-f dt j np1, r-crq vbz dt j, j, cc j n1.
(17) sermon (DIV2)
712
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Againe, it yeelds us an use of Resolution, for to obey God, and to goe boldly on in a good course, what should we feare when God is our master? he will shield us and keepe us safe,
Again, it yields us an use of Resolution, for to obey God, and to go boldly on in a good course, what should we Fear when God is our master? he will shield us and keep us safe,
av, pn31 vvz pno12 dt n1 pp-f n1, c-acp pc-acp vvi np1, cc pc-acp vvi av-j a-acp p-acp dt j n1, r-crq vmd pns12 vvi c-crq np1 vbz po12 n1? pns31 vmb vvi pno12 cc vvb pno12 j,
(17) sermon (DIV2)
713
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and give his Angels charge over us, to shew that he hath a care over us, indeed he hath many keepers under him,
and give his Angels charge over us, to show that he hath a care over us, indeed he hath many keepers under him,
cc vvi po31 n2 vvb p-acp pno12, pc-acp vvi cst pns31 vhz dt n1 p-acp pno12, av pns31 vhz d n2 p-acp pno31,
(17) sermon (DIV2)
713
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but he is the grand keeper, who sets all a worke: for Angels, Magistrates, Ministers, and our friends keepe us:
but he is the grand keeper, who sets all a work: for Angels, Magistrates, Ministers, and our Friends keep us:
cc-acp pns31 vbz dt j n1, r-crq vvz d dt n1: c-acp n2, n2, n2, cc po12 n2 vvb pno12:
(17) sermon (DIV2)
713
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but Gods Spirit within us, and his gratious good providence without us are our chiefe keepers.
but God's Spirit within us, and his gracious good providence without us Are our chief keepers.
cc-acp npg1 n1 p-acp pno12, cc po31 j j n1 p-acp pno12 vbr po12 j-jn n2.
(17) sermon (DIV2)
713
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Therefore let all our care be to serve God, and to be in his wayes, he will keep us in his wayes, what an incouragement is this to bee in good courses, where we may looke for the shadow ofthe Almighty God without tempting of him.
Therefore let all our care be to serve God, and to be in his ways, he will keep us in his ways, what an encouragement is this to be in good courses, where we may look for the shadow of the Almighty God without tempting of him
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(17) sermon (DIV2)
713
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Jf a man be in an ill way and course, hee cannot looke that the Almighty should shadow him:
If a man be in an ill Way and course, he cannot look that the Almighty should shadow him:
cs dt n1 vbb p-acp dt j-jn n1 cc n1, pns31 vmbx vvi cst dt j-jn vmd vvi pno31:
(17) sermon (DIV2)
713
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his heart will tell him, now God may withdraw his shelter and wing from me, hee may leave me naked to the Divell and to the malice of men, he may strip me of all comfort in my soule and conscience,
his heart will tell him, now God may withdraw his shelter and wing from me, he may leave me naked to the devil and to the malice of men, he may strip me of all Comfort in my soul and conscience,
po31 n1 vmb vvi pno31, av np1 vmb vvi po31 n1 cc n1 p-acp pno11, pns31 vmb vvi pno11 j p-acp dt n1 cc p-acp dt n1 pp-f n2, pns31 vmb vvi pno11 pp-f d n1 p-acp po11 n1 cc n1,
(17) sermon (DIV2)
713
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and give me up to terrors of heart out of his way.
and give me up to terrors of heart out of his Way.
cc vvb pno11 a-acp p-acp n2 pp-f n1 av pp-f po31 n1.
(17) sermon (DIV2)
713
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If J trust him now I tempt him, because he will be a defence onely in his owne wayes.
If J trust him now I tempt him, Because he will be a defence only in his own ways.
cs pns11 vvb pno31 av pns11 vvb pno31, c-acp pns31 vmb vbi dt n1 av-j p-acp po31 d n2.
(17) sermon (DIV2)
713
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Therefore let us labour alwayes to bee in those wayes; and then God will bee as a greene firre-tree unto us.
Therefore let us labour always to be in those ways; and then God will be as a green fir-tree unto us.
av vvb pno12 vvi av pc-acp vbi p-acp d n2; cc cs np1 vmb vbi c-acp dt j-jn n1 p-acp pno12.
(17) sermon (DIV2)
713
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And last of all, let it bee an use of Comfort unto us, for all the time of our life to come:
And last of all, let it be an use of Comfort unto us, for all the time of our life to come:
cc ord pp-f d, vvb pn31 vbi dt n1 pp-f n1 p-acp pno12, c-acp d dt n1 pp-f po12 n1 pc-acp vvi:
(17) sermon (DIV2)
714
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whatsoever may come, wee yet passe under a buckler, let a whole showre and shot of arrowes fall upon us, we have a buckler, Thou Lord art my Buckler, thou Lord art my defence, my hiding place, my castle:
whatsoever may come, we yet pass under a buckler, let a Whole shower and shot of arrows fallen upon us, we have a buckler, Thou Lord art my Buckler, thou Lord art my defence, my hiding place, my castle:
r-crq vmb vvi, pns12 av vvi p-acp dt n1, vvb dt j-jn n1 cc n1 pp-f n2 vvb p-acp pno12, pns12 vhb dt n1, pns21 n1 vb2r po11 n1, pns21 n1 vb2r po11 n1, po11 vvg n1, po11 n1:
(17) sermon (DIV2)
714
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we are subject to a world of dangers whilst we live heere.
we Are Subject to a world of dangers while we live Here.
pns12 vbr j-jn p-acp dt n1 pp-f n2 cs pns12 vvb av.
(17) sermon (DIV2)
714
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But wee have God instead of all, to keepe of all, he is a Buckler, a Shield, a Shadow and a Hiding place, let what ill so ever bee presented to our thoughts there is in God some fence against it.
But we have God instead of all, to keep of all, he is a Buckler, a Shield, a Shadow and a Hiding place, let what ill so ever be presented to our thoughts there is in God Some fence against it.
cc-acp pns12 vhb np1 av pp-f d, pc-acp vvi pp-f d, pns31 vbz dt n1, dt n1, dt n1 cc dt vvg n1, vvb r-crq av-jn av av vbi vvn p-acp po12 n2 pc-acp vbz p-acp np1 d n1 p-acp pn31.
(17) sermon (DIV2)
714
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For this purpose we have many excellent passages in Psa. 18. which vvas made after a great deliverance.
For this purpose we have many excellent passages in Psa. 18. which was made After a great deliverance.
p-acp d n1 pns12 vhb d j n2 p-acp np1 crd r-crq vbds vvn p-acp dt j n1.
(17) sermon (DIV2)
714
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I love the Lord my buckler, my shield, my defence, as if he should say, J have in my life time been annoyed with many troubles,I love the Lord my buckler, my shield, my defence, as if he should say, J have in my life time been annoyed with many Troubles,
pns11 vvb dt n1 po11 n1, po11 n1, po11 n1, c-acp cs pns31 vmd vvi, pns11 vhb p-acp po11 n1 n1 vbn vvn p-acp d n2,
(17) sermon (DIV2)
714
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but I have found experience of God in all. He is my buckler, my shield, my fence, every thing to me.
but I have found experience of God in all. He is my buckler, my shield, my fence, every thing to me.
cc-acp pns11 vhb vvn n1 pp-f np1 p-acp d. pns31 vbz po11 n1, po11 n1, po11 n1, d n1 p-acp pno11.
(17) sermon (DIV2)
714
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So let us comfort our selves in this, let come what vvill come, all shall come vvell to Gods children;
So let us Comfort our selves in this, let come what will come, all shall come well to God's children;
av vvb pno12 vvi po12 n2 p-acp d, vvb vvb r-crq vmb vvi, d vmb vvi av p-acp npg1 n2;
(17) sermon (DIV2)
714
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he vvill keepe them, if not outvvardly, yet in that they most desire to be kept in, he vvill preserve their spirits from every evill worke, from doing ill,
he will keep them, if not outwardly, yet in that they most desire to be kept in, he will preserve their spirits from every evil work, from doing ill,
pns31 vmb vvi pno32, cs xx av-j, av p-acp cst pns32 av-ds vvb pc-acp vbi vvn p-acp, pns31 vmb vvi po32 n2 p-acp d j-jn n1, p-acp vdg n-jn,
(17) sermon (DIV2)
714
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and from desperate falling from God; and he vvill guard them invvardly by the peace of God which passeth understanding;
and from desperate falling from God; and he will guard them inwardly by the peace of God which passes understanding;
cc p-acp j vvg p-acp np1; cc pns31 vmb vvi pno32 av-j p-acp dt n1 pp-f np1 r-crq vvz n1;
(17) sermon (DIV2)
714
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it shall guard their hearts, they shall have invvard peace in the midst of all the troubles of this vvorld: a great comfort.
it shall guard their hearts, they shall have inward peace in the midst of all the Troubles of this world: a great Comfort.
pn31 vmb vvi po32 n2, pns32 vmb vhi j n1 p-acp dt n1 pp-f d dt n2 pp-f d n1: dt j n1.
(17) sermon (DIV2)
714
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What a rejoycing is it to a poore passenger, vvhen he passeth by the high vvay side in a hot burning day,
What a rejoicing is it to a poor Passenger, when he passes by the high Way side in a hight burning day,
q-crq dt vvg vbz pn31 p-acp dt j n1, c-crq pns31 vvz p-acp dt j n1 n1 p-acp dt j j-vvg n1,
(17) sermon (DIV2)
714
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or in a storme, to see a goodly high tree with spreading boughes, that he may hide and repose himselfe under it from the storme or heate, this pleaseth him marvellously, as Ionas gourd did him.
or in a storm, to see a goodly high tree with spreading boughs, that he may hide and repose himself under it from the storm or heat, this Pleases him marvellously, as Ionas gourd did him.
cc p-acp dt n1, pc-acp vvi dt j j n1 p-acp j-vvg n2, cst pns31 vmb vvi cc vvi px31 p-acp pn31 p-acp dt n1 cc n1, d vvz pno31 av-j, c-acp np1 n1 vdd pno31.
(17) sermon (DIV2)
714
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Doe these outward poore content•••ts so refresh us in this world, and shall wee now thinke that God which provides such poore contentments for this sorry life in this world, will he not provide a shadow in regard of the m•ine dangers,
Do these outward poor content•••ts so refresh us in this world, and shall we now think that God which provides such poor contentment's for this sorry life in this world, will he not provide a shadow in regard of the m•ine dangers,
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(17) sermon (DIV2)
714
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surely he will if we trust him, and shew our trust by casting our selves upon him in obedience suitable to our calling, (saith the Apostle) I am perswaded t• 〈 … 〉 to come, nor life, nor dea• 〈 … 〉 thing shall be able to seperate us from the lo•• of Christ Iesus our Lord.
surely he will if we trust him, and show our trust by casting our selves upon him in Obedience suitable to our calling, (Says the Apostle) I am persuaded t• 〈 … 〉 to come, nor life, nor dea• 〈 … 〉 thing shall be able to separate us from the lo•• of christ Iesus our Lord.
av-j pns31 vmb cs pns12 vvb pno31, cc vvi po12 n1 p-acp vvg po12 n2 p-acp pno31 p-acp n1 j p-acp po12 n-vvg, (vvz dt n1) pns11 vbm vvn n1 〈 … 〉 pc-acp vvb, ccx n1, ccx n1 〈 … 〉 n1 vmb vbi j pc-acp vvi pno12 p-acp dt n1 pp-f np1 np1 po12 n1.
(17) sermon (DIV2)
714
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Therefore let us be afraid of nothing that can befall us.
Therefore let us be afraid of nothing that can befall us.
av vvb pno12 vbi j pp-f pix cst vmb vvi pno12.
(17) sermon (DIV2)
714
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God will be a shield and a buckler, and all in all to us in a good way.
God will be a shield and a buckler, and all in all to us in a good Way.
np1 vmb vbi dt n1 cc dt n1, cc d p-acp d p-acp pno12 p-acp dt j n1.
(17) sermon (DIV2)
714
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Wee have aboundance of comfort every w••re in Scripture, and want nothing but Faith to apply it home in practise.
we have abundance of Comfort every w••re in Scripture, and want nothing but Faith to apply it home in practice.
pns12 vhb n1 pp-f n1 d n1 p-acp n1, cc vvb pix cc-acp n1 pc-acp vvi pn31 av-an p-acp n1.
(17) sermon (DIV2)
714
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Therefore we ought to beg of God so to inlarge our Faith, that as his promises and comforts are very large so may out vessels be to retaine all these excellent comforts and sweet promises.
Therefore we ought to beg of God so to enlarge our Faith, that as his promises and comforts Are very large so may out vessels be to retain all these excellent comforts and sweet promises.
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(17) sermon (DIV2)
714
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All other comforts in the world, are but like Ionas gourd, for all other shadowes yeeld onely a shadow for a while,
All other comforts in the world, Are but like Ionas gourd, for all other shadows yield only a shadow for a while,
d j-jn n2 p-acp dt n1, vbr cc-acp j np1 n1, p-acp d j-jn n2 vvb av-j dt n1 p-acp dt n1,
(17) sermon (DIV2)
715
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and th•• the S• 〈 … 〉 or East-winde is like a worme to nip••em a sunder.
and th•• the S• 〈 … 〉 or East wind is like a worm to nip••em a sunder.
cc n1 dt np1 〈 … 〉 cc n1 vbz av-j dt n1 pc-acp vvi dt av.
(17) sermon (DIV2)
715
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Never trust then, or le••e to such shadowes as these bee, o• Friends, Riches, &c. Which are shadowes 〈 ◊ 〉 •••inarily holy upon ▪ J have such and 〈 ◊ 〉 a friend, a place and the like, my mountaine is thus and thus strong:
Never trust then, or le••e to such shadows as these bee, o• Friends, Riches, etc. Which Are shadows 〈 ◊ 〉 •••inarily holy upon ▪ J have such and 〈 ◊ 〉 a friend, a place and the like, my mountain is thus and thus strong:
av-x vvb av, cc vvi p-acp d n2 c-acp d n1, n1 n2, n2, av r-crq vbr n2 〈 sy 〉 av-jn j p-acp ▪ pns11 vhb d cc 〈 sy 〉 dt n1, dt n1 cc dt j, po11 n1 vbz av cc av j:
(17) sermon (DIV2)
715
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all these are Ionas gourds, there is a worme of vanity will be at the roote of all and consume all, all other shadowes are but meere shadowes.
all these Are Ionas gourds, there is a worm of vanity will be At the root of all and consume all, all other shadows Are but mere shadows.
d d vbr np1 n2, pc-acp vbz dt n1 pp-f n1 vmb vbi p-acp dt n1 pp-f d cc vvi d, d j-jn n2 vbr cc-acp j n2.
(17) sermon (DIV2)
715
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What is more transient then a shadow, but Gods shadow is like a greene firre tree, it never failes nor forsakes us,
What is more Transient then a shadow, but God's shadow is like a green fir tree, it never fails nor forsakes us,
q-crq vbz av-dc j cs dt n1, cc-acp ng1 n1 vbz av-j dt j-jn n1 n1, pn31 av-x vvz ccx vvz pno12,
(17) sermon (DIV2)
715
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as all other shadowes and contentments doe whatsoever:
as all other shadows and contentment's do whatsoever:
c-acp d j-jn n2 cc n2 vdb r-crq:
(17) sermon (DIV2)
715
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but God saith he will be like a greene firre tree unto thee, yet this is not all,
but God Says he will be like a green fir tree unto thee, yet this is not all,
cc-acp np1 vvz pns31 vmb vbi av-j dt j-jn n1 n1 p-acp pno21, av d vbz xx d,
(17) sermon (DIV2)
715
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nor enough, for after this he adds, From mee is thy fruit found.
nor enough, for After this he adds, From me is thy fruit found.
ccx d, c-acp p-acp d pns31 vvz, p-acp pno11 vbz po21 n1 vvd.
(17) sermon (DIV2)
715
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God is not onely to his children a Firre tree in regard of shadow, that tree abounding in leaves very thicke, whereby we are kept from annoyance of scorching heats of troubles and terrors of conscience,
God is not only to his children a Fir tree in regard of shadow, that tree abounding in leaves very thick, whereby we Are kept from annoyance of scorching heats of Troubles and terrors of conscience,
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(17) sermon (DIV2)
716
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and persecution, &c. This is not all, but he saith also, From mee is thy fruit found.
and persecution, etc. This is not all, but he Says also, From me is thy fruit found.
cc n1, av d vbz xx d, cc-acp pns31 vvz av, p-acp pno11 vbz po21 n1 vvd.
(17) sermon (DIV2)
716
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A Firre tree though it be for thicknesse of the leaves a very good shade,
A Fir tree though it be for thickness of the leaves a very good shade,
dt n1 n1 cs pn31 vbb p-acp n1 pp-f dt n2 dt j j n1,
(17) sermon (DIV2)
717
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yet it is a barren fruitlesse tree, but God is such a tree as hath both shadow and fruit, in God there is a supply of all wants whatsoever.
yet it is a barren fruitless tree, but God is such a tree as hath both shadow and fruit, in God there is a supply of all Wants whatsoever.
av pn31 vbz dt j j n1, cc-acp np1 vbz d dt n1 a-acp vhz d n1 cc n1, p-acp np1 pc-acp vbz dt n1 pp-f d n2 r-crq.
(17) sermon (DIV2)
717
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All the scattered excellencies of all creatures being united in God, and eminent in him, it is in him,
All the scattered excellencies of all creatures being united in God, and eminent in him, it is in him,
av-d dt j-vvn n2 pp-f d n2 vbg vvn p-acp np1, cc j p-acp pno31, pn31 vbz p-acp pno31,
(17) sermon (DIV2)
717
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and in him in a divine gratious eminent and comfortable manner.
and in him in a divine gracious eminent and comfortable manner.
cc p-acp pno31 p-acp dt j-jn j j cc j n1.
(17) sermon (DIV2)
717
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All the creatures as they come from God, are his creatures, neither is there any creature but hath somewhat of God in it.
All the creatures as they come from God, Are his creatures, neither is there any creature but hath somewhat of God in it.
av-d dt n2 c-acp pns32 vvb p-acp np1, vbr po31 n2, av-dx vbz pc-acp d n1 cc-acp vhz av pp-f np1 p-acp pn31.
(17) sermon (DIV2)
717
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Therefore God vouchsafes to take Names from the creatures, to be a Rocke of salvation, he is as a rocke to build on, to be a shadowing tree,
Therefore God vouchsafes to take Names from the creatures, to be a Rock of salvation, he is as a rock to built on, to be a shadowing tree,
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(17) sermon (DIV2)
717
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because he is a defence from ill, and to be a fruitfull tree, because he yeelds good and comfort and grace as he doth fruit.
Because he is a defence from ill, and to be a fruitful tree, Because he yields good and Comfort and grace as he does fruit.
c-acp pns31 vbz dt n1 p-acp j-jn, cc pc-acp vbi dt j n1, c-acp pns31 vvz j cc vvi cc n1 c-acp pns31 vdz n1.
(17) sermon (DIV2)
717
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When we see any thing that is usefull, we may say this we have from God in an eminent manner, this preservation and comfort.
When we see any thing that is useful, we may say this we have from God in an eminent manner, this preservation and Comfort.
c-crq pns12 vvb d n1 cst vbz j, pns12 vmb vvi d pns12 vhb p-acp np1 p-acp dt j n1, d n1 cc n1.
(17) sermon (DIV2)
717
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Doe J in my passage to Heaven finde such comfort in the creature? when I am passing through a wilde place, have I such comfort in the shadow of a tree? or when I am hungry am I so refreshed by a fruitfull tree? what comfort then is there in God, in Heaven, in glory,
Doe J in my passage to Heaven find such Comfort in the creature? when I am passing through a wild place, have I such Comfort in the shadow of a tree? or when I am hungry am I so refreshed by a fruitful tree? what Comfort then is there in God, in Heaven, in glory,
n1 pns11 p-acp po11 n1 p-acp n1 vvb d n1 p-acp dt n1? c-crq pns11 vbm vvg p-acp dt j n1, vhb pns11 d n1 p-acp dt n1 pp-f dt n1? cc c-crq pns11 vbm j vbm pns11 av vvn p-acp dt j n1? q-crq n1 av vbz a-acp p-acp np1, p-acp n1, p-acp n1,
(17) sermon (DIV2)
717
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when there are such comforts in the way of my pilgrimage in this world, therefore God is said here both to be a firee tree, and a fruitfull tree.
when there Are such comforts in the Way of my pilgrimage in this world, Therefore God is said Here both to be a firee tree, and a fruitful tree.
c-crq pc-acp vbr d n2 p-acp dt n1 pp-f po11 n1 p-acp d n1, av np1 vbz vvn av av-d pc-acp vbi dt n1 n1, cc dt j n1.
(17) sermon (DIV2)
717
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For then the passenger travelling through a wild barren place, thinkes himselfe made, when he can retire from the scorching of the heat, and also therewithall find fruitfullnesse;
For then the Passenger traveling through a wild barren place, thinks himself made, when he can retire from the scorching of the heat, and also therewithal find fruitfullness;
p-acp cs dt n1 vvg p-acp dt j j n1, vvz px31 vvn, c-crq pns31 vmb vvi p-acp dt j-vvg pp-f dt n1, cc av av vvi n1;
(17) sermon (DIV2)
717
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shade and fruit concurring, hee thinkes himselfe marvellously happy.
shade and fruit concurring, he thinks himself marvellously happy.
n1 cc n1 vvg, pns31 vvz px31 av-j j.
(17) sermon (DIV2)
717
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This is the state of a Christian that hath God for his God, being in covenant with him, he is not onely a strong protection and defence from all annoyance (as God shadowes us and is a Buckler from all evills both inward and outward, from Sathan and all kindes of evills and wrath) but he is also a fruitfull tree too, From mee is thy fruit found.
This is the state of a Christian that hath God for his God, being in Covenant with him, he is not only a strong protection and defence from all annoyance (as God shadows us and is a Buckler from all evils both inward and outward, from Sathan and all Kinds of evils and wrath) but he is also a fruitful tree too, From me is thy fruit found.
d vbz dt n1 pp-f dt njp cst vhz n1 p-acp po31 n1, vbg p-acp n1 p-acp pno31, pns31 vbz xx av-j dt j n1 cc n1 p-acp d n1 (c-acp np1 n2 pno12 cc vbz dt n1 p-acp d n2-jn av-d j cc j, p-acp np1 cc d n2 pp-f n2-jn cc n1) cc-acp pns31 vbz av dt j n1 av, p-acp pno11 vbz po21 n1 vvd.
(17) sermon (DIV2)
717
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The end of the twelfth Sermon.
The end of the twelfth Sermon.
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THE THIRTEENTH SERMON. HOS. 14.9. — J am like a greene firre-tree, from me is thy fruit found.
THE THIRTEENTH SERMON. HOS. 14.9. — J am like a green fir-tree, from me is thy fruit found.
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THIS holy Prophet, as wee heard heretofore, did prophecie more then sixtie yeares among the tenne Tribes,
THIS holy Prophet, as we herd heretofore, did prophecy more then sixtie Years among the tenne Tribes,
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even untill the time immediately preceding their captivity and misery, in like manner as Ieremy and Ezekiel did to the other Jewes.
even until the time immediately preceding their captivity and misery, in like manner as Ieremy and Ezekielem did to the other Jews.
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Now because in the worst times God alwayes had a remnant, and yet hath:
Now Because in the worst times God always had a remnant, and yet hath:
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therefore it is the Prophets care in this Chapter which we have gone over, to instruct them in divers particulars of Reformation,
Therefore it is the prophets care in this Chapter which we have gone over, to instruct them in diverse particulars of Reformation,
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as we have heard at large: To returne to the Lord, to take words to themselves:
as we have herd At large: To return to the Lord, to take words to themselves:
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which words (as we have heard) are also taught them: backt with many sweet promises and incouragements, in Gods answer to their petitions.
which words (as we have herd) Are also taught them: backed with many sweet promises and encouragements, in God's answer to their petitions.
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The last whereof insisted and stood upon was this, that God promiseth to be like a greene firre-tree unto Ephraim (who personated all the ten Tribes) Ephraim thought before to shadow and fence himselfe by Idols,
The last whereof insisted and stood upon was this, that God promises to be like a green fir-tree unto Ephraim (who personated all the ten Tribes) Ephraim Thought before to shadow and fence himself by Idols,
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and league with other Idolatrous Nations, which were like Ionas rotten gourd unto them, poore shadows and defences, (but saith God) I will bee a firre-tree for shadow to Ephraim, to defend him from all dangers whatsoever,
and league with other Idolatrous nations, which were like Ionas rotten gourd unto them, poor shadows and defences, (but Says God) I will be a fir-tree for shadow to Ephraim, to defend him from all dangers whatsoever,
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and then in the next place he ads From me is thy fruit found.
and then in the next place he adds From me is thy fruit found.
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A firre-tree, is a greene tree, but it hath no fruit, the excellencies of the creatures are applyed to God but not the defects.
A fir-tree, is a green tree, but it hath no fruit, the excellencies of the creatures Are applied to God but not the defects.
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Therefore when comparisons are taken from the creatures and given to God, we must alway except the defects, supplying the same by some other cleering comparison.
Therefore when comparisons Are taken from the creatures and given to God, we must always except the defects, supplying the same by Some other clearing comparison.
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So God is not onely a firre-tree for shelter and defence, but he is a fruit-full tree,
So God is not only a fir-tree for shelter and defence, but he is a fruitful tree,
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so a firre tree is not, and therefore without comparison ▪ God hath more in him then any creature hath.
so a fir tree is not, and Therefore without comparison ▪ God hath more in him then any creature hath.
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For all that excellency which is in all the creatures is in him, and that in a farre more eminent manner:
For all that excellency which is in all the creatures is in him, and that in a Far more eminent manner:
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therefore hee is both a shelter and fruit.
Therefore he is both a shelter and fruit.
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If a passenger in distresse have not onely a firre tree to shelter him and shadow him,
If a Passenger in distress have not only a fir tree to shelter him and shadow him,
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but a fruit tree also to feed him, he thinkes he is made, when God thus comforts him.
but a fruit tree also to feed him, he thinks he is made, when God thus comforts him.
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So a Christian he hath not onely shelter from the wrath of God;
So a Christian he hath not only shelter from the wrath of God;
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but hee hath also a place of rest and quiet, the mercy of God to keepe him,
but he hath also a place of rest and quiet, the mercy of God to keep him,
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and the Word and Sacraments to feed him.
and the Word and Sacraments to feed him.
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God is a fruit tree, as well as a firre tree. From mee is thy fruit found.
God is a fruit tree, as well as a fir tree. From me is thy fruit found.
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That is, whatsoever is gratiously or comfortably good to us, in us, or issues from us, is all from God;
That is, whatsoever is graciously or comfortably good to us, in us, or issues from us, is all from God;
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hence first of all we observe for our instruction, From a mans selfe comes nothing that is gratiously good.
hence First of all we observe for our instruction, From a men self comes nothing that is graciously good.
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Whatsoever is savingly good is altogether from God, without mee (saith Christ) you can doe nothing: S. Paul was wondrous charie of this point, 1 Cor. 15.10. he saith, he laboured more abundantly then they all:
Whatsoever is savingly good is altogether from God, without me (Says christ) you can do nothing: S. Paul was wondrous chary of this point, 1 Cor. 15.10. he Says, he laboured more abundantly then they all:
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yet not I, (he recalls himselfe) but the grace of God in him that did all: yet not I, (he recalls himself) but the grace of God in him that did all:
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and of my selfe, as of my selfe, I cannot so much as thinke a good thought.
and of my self, as of my self, I cannot so much as think a good Thought.
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Jt is from God that we have meanes to make us fruitfull, and from the gratious working of his Spirit comes it that they are effectuall;
It is from God that we have means to make us fruitful, and from the gracious working of his Spirit comes it that they Are effectual;
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that we think a good thought, or open our mouthes to speake a good word, it is from Gods Spirit inabling us thereto.
that we think a good Thought, or open our mouths to speak a good word, it is from God's Spirit enabling us thereto.
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Open thou my mouth (saith the Psalmist) and my lips shall shew forth thy praise. Open thou my Mouth (Says the Psalmist) and my lips shall show forth thy praise.
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We are toung-tyed, and our lips sealed unlesse God open them, we cannot speake one savoury seasonable word to further our accompt;
We Are toung-tyed, and our lips sealed unless God open them, we cannot speak one savoury seasonable word to further our account;
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we may speake empty words, but never a word comes from the heart that is gratious and good,
we may speak empty words, but never a word comes from the heart that is gracious and good,
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but it must be by the Spirit of God. It is he who workes all our workes in us and for us.
but it must be by the Spirit of God. It is he who works all our works in us and for us.
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He begins the good worke in us, and perfects it to the day of the Lord, the truth of this is wondrous cleere. He begins the good work in us, and perfects it to the day of the Lord, the truth of this is wondrous clear.
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If this be so, then undoubtedly the differences in the graces of men it is from another;
If this be so, then undoubtedly the differences in the graces of men it is from Another;
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meerely from God, and Gods Spirit.
merely from God, and God's Spirit.
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There is indeed difference in men, but this is originally fetched from the grace of Gods Spirit.
There is indeed difference in men, but this is originally fetched from the grace of God's Spirit.
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The good use of freedome that we talke so much of, it is from God, as well as the indowments of it.
The good use of freedom that we talk so much of, it is from God, as well as the endowments of it.
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Wee have free will, but the use of it is not in our power, to use this or that at our pleasure:
we have free will, but the use of it is not in our power, to use this or that At our pleasure:
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for, It is God which gives the will and the deed, of his good pleasure.
for, It is God which gives the will and the deed, of his good pleasure.
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Not onely the deed, but the will too, we should make the will an Jdoll else.
Not only the deed, but the will too, we should make the will an Idle Else.
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For so many wills so many Idols, if we thinke one man in himselfe can difference himselfe by his will.
For so many wills so many Idols, if we think one man in himself can difference himself by his will.
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Againe in that God saith, from me is thy fruit found: we may learne hence, That fruit that is gratious comes from us and from God too.
Again in that God Says, from me is thy fruit found: we may Learn hence, That fruit that is gracious comes from us and from God too.
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It is our fruit and Gods: so that there is a subordination of gratious workes under God:
It is our fruit and God's: so that there is a subordination of gracious works under God:
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the fruit we have is from God, yet it is our fruit too.
the fruit we have is from God, yet it is our fruit too.
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How can this be? Yes easily, we speake the words, but it is God that opens our lips.
How can this be? Yes Easily, we speak the words, but it is God that Opens our lips.
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We beleeve, but it is God that gives us grace to beleeve. We doe the action, but God gives us grace to do it.
We believe, but it is God that gives us grace to believe. We do the actium, but God gives us grace to do it.
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God opened the heart of Lydia to beleeve, so that God and we meete together in the same action. God opened the heart of Lydia to believe, so that God and we meet together in the same actium.
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We have parts, understanding, will, affections, bodies and soules, therefore the actions are said to be ours,
We have parts, understanding, will, affections, bodies and Souls, Therefore the actions Are said to be ours,
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because God workes in us as understanding creatures, but God sets the wheele a going, so that the actions are originally his, and ours subordinately under him.
Because God works in us as understanding creatures, but God sets the wheel a going, so that the actions Are originally his, and ours subordinately under him.
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From mee is thy fruit found. From me is thy fruit found.
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If so be that God and man joyne in one action, From mee is thy fruit found, as though he should say, whatsoever thou hast or sayest that is good, it is from me;
If so be that God and man join in one actium, From me is thy fruit found, as though he should say, whatsoever thou hast or Sayest that is good, it is from me;
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here we see how and why good workes cannot merit, though they come from God, as all goodnesse doth;
Here we see how and why good works cannot merit, though they come from God, as all Goodness does;
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yet in regard they come from us too, we add some tainture thereunto from our corrupt nature.
yet in regard they come from us too, we add Some tainture thereunto from our corrupt nature.
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What God and Christ himselfe doth is absolute and perfect, as Justification:
What God and christ himself does is absolute and perfect, as Justification:
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but what fruit he workes in us, there is somewhat of the old Adam in us, which taints the beauty of the worke:
but what fruit he works in us, there is somewhat of the old Adam in us, which taints the beauty of the work:
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it is Gods fruit comming from him, and yet our fruit also comming from us:
it is God's fruit coming from him, and yet our fruit also coming from us:
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which being so much tainted should humble us, in that we adde nothing to the truth of Gods worke in us,
which being so much tainted should humble us, in that we add nothing to the truth of God's work in us,
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but abasement and defilement by our corruptions:
but abasement and defilement by our corruptions:
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From mee (saith God) is thy fruit found, so much as is supernaturally good:From me (Says God) is thy fruit found, so much as is supernaturally good:
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but because our nature is not altered on the suddaine but still tasts of the old leaven, therefore there can be no meriting of Salvation by any workes we doe, because they are not perfectly good.
but Because our nature is not altered on the sudden but still tastes of the old leaven, Therefore there can be no meriting of Salvation by any works we do, Because they Are not perfectly good.
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The cleering of these points in our judgement, they serve to worke in us a deepe Humiliation, seeing that we have nothing in our selves but staines and defilements, all that is good in us comming from God.
The clearing of these points in our judgement, they serve to work in us a deep Humiliation, seeing that we have nothing in our selves but stains and defilements, all that is good in us coming from God.
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From me is thy fruite found. From me is thy fruit found.
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What is from our selves then, if all good in us comes from God? vve are a barren and a cursed soyle, nothing that is good can come from us,
What is from our selves then, if all good in us comes from God? we Are a barren and a cursed soil, nothing that is good can come from us,
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even as the Earth vvas cursed after Adams fall, and brought forth nothing but briers and thornes,
even as the Earth was cursed After Adams fallen, and brought forth nothing but briers and thorns,
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so our soule naturally is a cursed soyle in it selfe, and brings forth nothing but weeds and thornes.
so our soul naturally is a cursed soil in it self, and brings forth nothing but weeds and thorns.
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Our hearts are like the barren wildernesse, full of evill noysome lusts and affections.
Our hearts Are like the barren Wilderness, full of evil noisome Lustiest and affections.
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Therefore this serves to abase us, that we be not lifted up vvith any good in us,
Therefore this serves to abase us, that we be not lifted up with any good in us,
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for as that is altogether from Gods Spirit, so likewise we of our selves add nothing to it but somewhat which may deminish the value thereof.
for as that is altogether from God's Spirit, so likewise we of our selves add nothing to it but somewhat which may diminish the valve thereof.
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Heere againe for matter of judgement, you have a difference betweene the state of nature, and the state of grace, I meane of innocent nature,
Here again for matter of judgement, you have a difference between the state of nature, and the state of grace, I mean of innocent nature,
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for in Adam wee had a standing in our selves, being trusted with our owne good,
for in Adam we had a standing in our selves, being trusted with our own good,
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but now under the second Covenant, under the second Adam, Christ Jesus, we have many graces to fit us for Heaven,
but now under the second Covenant, under the second Adam, christ jesus, we have many graces to fit us for Heaven,
cc-acp av p-acp dt ord n1, p-acp dt ord np1, np1 np1, pns12 vhb d n2 pc-acp vvi pno12 p-acp n1,
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and many good works we doe, but all the fruit wee have and yeeld is from God.
and many good works we do, but all the fruit we have and yield is from God.
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So that now this is a grand difference, Adam as it were had the keeping of his owne happinesse locked up in himselfe,
So that now this is a grand difference, Adam as it were had the keeping of his own happiness locked up in himself,
av cst av d vbz dt j n1, np1 c-acp pn31 vbdr vhn dt n-vvg pp-f po31 d n1 vvn a-acp p-acp px31,
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but we have our happinesse, graces, and whatsoever is good for us shut up in Christ,
but we have our happiness, graces, and whatsoever is good for us shut up in christ,
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as the Spring and Fountaine, which is the reason of the perpetuall stability and permanent condition of Gods children, once his and ever his.
as the Spring and Fountain, which is the reason of the perpetual stability and permanent condition of God's children, once his and ever his.
c-acp dt n1 cc n1, r-crq vbz dt n1 pp-f dt j n1 cc j n1 pp-f npg1 n2, c-acp po31 cc av po31.
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And put the case we want this or that helpe, yet this prejudiceth not the perpetuity of the condition of Gods children,
And put the case we want this or that help, yet this prejudiceth not the perpetuity of the condition of God's children,
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because those graces which come immediately from Gods Spirit, may be conveyed sometimes without meanes, as well as with them.
Because those graces which come immediately from God's Spirit, may be conveyed sometime without means, as well as with them.
c-acp d n2 r-crq vvb av-j p-acp npg1 n1, vmb vbi vvn av p-acp n2, c-acp av c-acp p-acp pno32.
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Therefore whatsoever decay is in the branches that are grafted into this noble Vine Christ Jesus, in whom we bare all the fruit we beare;
Therefore whatsoever decay is in the branches that Are grafted into this noble Vine christ jesus, in whom we bore all the fruit we bear;
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yet notwithstanding there is life everlasting for us in the roote, which is by little and little distilled into us.
yet notwithstanding there is life everlasting for us in the root, which is by little and little distilled into us.
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The leaves may fall, outward things may decay, but there is life alway in the roote of a Christian,
The leaves may fallen, outward things may decay, but there is life always in the root of a Christian,
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because he is in Christ, and hath his fruit from him: he cannot want fruit, no more then Christ can want influence and vigor.
Because he is in christ, and hath his fruit from him: he cannot want fruit, no more then christ can want influence and vigor.
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Which shewes us the excellent state of a Christian under the new Covenant of grace, that now we fetch all out of our selves, Which shows us the excellent state of a Christian under the new Covenant of grace, that now we fetch all out of our selves,
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and it is happy for us that we doe so.
and it is happy for us that we do so.
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For without Christ wee can doe nothing, as without the soule the body can doe nothing,
For without christ we can do nothing, as without the soul the body can do nothing,
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so without the Spirit of Christ, we can doe nothing, from him is all.
so without the Spirit of christ, we can do nothing, from him is all.
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This is the reason why we must not trust to any grace in our selves that comes from us,
This is the reason why we must not trust to any grace in our selves that comes from us,
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because grace comes from God in Christ, trust God the Spring whence it comes, whose the fruit is, God the Father in Christ, from whom all fulnesse comes, and is derived unto us:
Because grace comes from God in christ, trust God the Spring whence it comes, whose the fruit is, God the Father in christ, from whom all fullness comes, and is derived unto us:
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or else wee make but an Idoll of grace, if we trust too much to grace, looke to the Spring whence all comes to us:
or Else we make but an Idol of grace, if we trust too much to grace, look to the Spring whence all comes to us:
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From me is thy fruit found. Againe, for further instruction;From me is thy fruit found. Again, for further instruction;
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What is the Reason that some have more grace then others, and more comfort, some having grace and comfort in one degree, and some in an other.
What is the Reason that Some have more grace then Others, and more Comfort, Some having grace and Comfort in one degree, and Some in an other.
q-crq vbz dt n1 cst d vhb dc n1 cs n2-jn, cc dc n1, d vhg n1 cc vvi p-acp crd n1, cc d p-acp dt n-jn.
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Hence it is, from me is thy fruit found:
Hence it is, from me is thy fruit found:
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it comes from the freedome of God in Christ, who according to his good pleasure gives the will and the deed, whence we have grace sometimes in the vigour, sometimes in a weaker and lesser degree, the fault being in our selves too.
it comes from the freedom of God in christ, who according to his good pleasure gives the will and the deed, whence we have grace sometime in the vigour, sometime in a Weaker and lesser degree, the fault being in our selves too.
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Yet notwithstanding there is a liberty in the Spirit of Christ, to give a more or lesse measure of grace, to shew that our good we doe springs not from our selves.
Yet notwithstanding there is a liberty in the Spirit of christ, to give a more or less measure of grace, to show that our good we do springs not from our selves.
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Which also is the reason of the difference betwixt Christians, because God will shew that he is the disposer and the dispencer of his owne graces, and comforts.
Which also is the reason of the difference betwixt Christians, Because God will show that he is the disposer and the dispenser of his own graces, and comforts.
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And that is the reason also why we must performe this duty of waiting upon God in the use of meanes,
And that is the reason also why we must perform this duty of waiting upon God in the use of means,
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though we finde no sense of grace, and comfort from him for the present, From him our fruit is found.
though we find no sense of grace, and Comfort from him for the present, From him our fruit is found.
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Waite his leisure, he suspends grace and comfort untill a fit time, in regard of the degree:
Wait his leisure, he suspends grace and Comfort until a fit time, in regard of the degree:
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but yet there is alway some grace left, though hee suspends the increase thereof untill a fit time,
but yet there is always Some grace left, though he suspends the increase thereof until a fit time,
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because hee would have us know that it is of his giving.
Because he would have us know that it is of his giving.
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Christians who are acquainted herewith, they w•ll not tie God to their time, but humbly goe on in the use of meanes, who though they finde not their spirits and their comforts enlarged so as at other times,
Christians who Are acquainted herewith, they w•ll not tie God to their time, but humbly go on in the use of means, who though they find not their spirits and their comforts enlarged so as At other times,
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nor so great, nor as other folkes are, yet can say, Lord thou givest the Will and the Deed according to thy good pleasure, all comes from thee,
nor so great, nor as other folks Are, yet can say, Lord thou givest the Will and the Deed according to thy good pleasure, all comes from thee,
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therefore I will use the meanes and depend upon thee, because J have all from thee freely.
Therefore I will use the means and depend upon thee, Because J have all from thee freely.
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God gives a spirit of Prayer, and then the thing we pray for, all is from him, From me is thy fruit found.
God gives a Spirit of Prayer, and then the thing we pray for, all is from him, From me is thy fruit found.
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Doe we finde the Ordinances fruitfull, the preaching of the Word to open our understandings, to kindle our affections, to inlighten our judgements, it is the Spirit of God that joynes with the meanes, that are dead of themselves, to make them fruitfull:
Do we find the Ordinances fruitful, the preaching of the Word to open our understandings, to kindle our affections, to inlighten our Judgments, it is the Spirit of God that joins with the means, that Are dead of themselves, to make them fruitful:
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what are the Ordinances without God, but empty conduit pipes of themselves? therefore, From me is thy fruite found.
what Are the Ordinances without God, but empty conduit pipes of themselves? Therefore, From me is thy fruit found.
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This should teach and direct us also in all things to looke up to God in all use of meanes, Lord I may reade, heare,
This should teach and Direct us also in all things to look up to God in all use of means, Lord I may read, hear,
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and use helps and meanes long enough to little or no purpose, unlesse thou give a blessing, Paul may plant and Apollo may water,
and use helps and means long enough to little or no purpose, unless thou give a blessing, Paul may plant and Apollo may water,
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but if thou give not fruite from Heaven, all is to no purpose. Wee forget this, and therefore prosper accordingly.
but if thou give not fruit from Heaven, all is to no purpose. we forget this, and Therefore prosper accordingly.
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We thinke we can worke fruit out of the meanes by our owne wit, Oh! It is not so, whatsoever is comfortable or gratious in the use of meanes, it is meerely by Gods blessing.
We think we can work fruit out of the means by our own wit, Oh! It is not so, whatsoever is comfortable or gracious in the use of means, it is merely by God's blessing.
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And therefore seeing all our fruit whatsoever that is good comes from God, let it stirre us up to practise the spirituall worship of God, to adore God, to beg of his fulnesse in Christ Jesus:
And Therefore seeing all our fruit whatsoever that is good comes from God, let it stir us up to practise the spiritual worship of God, to adore God, to beg of his fullness in christ jesus:
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and likewise to resigne our selves in all conditions unto him, Lord I put my selfe upon thee, all my fruit is from thee, thou canst sanctifie any condition unto me.
and likewise to resign our selves in all conditions unto him, Lord I put my self upon thee, all my fruit is from thee, thou Canst sanctify any condition unto me.
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This adoration and resignation, are parts of the spirituall worship of God.
This adoration and resignation, Are parts of the spiritual worship of God.
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And likewise the service of the Lord in feare and reverence, that inward service of the Spirit, all depends upon this, that all our fruit is from God ▪ therefore I must serve him,
And likewise the service of the Lord in Fear and Reverence, that inward service of the Spirit, all depends upon this, that all our fruit is from God ▪ Therefore I must serve him,
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and serve him as he must be served in Spirit and Truth.
and serve him as he must be served in Spirit and Truth.
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What makes a man reverence another? I depend upon him, without him J sinke, will this make a man serve man? and will it not make us serve God,
What makes a man Reverence Another? I depend upon him, without him J sink, will this make a man serve man? and will it not make us serve God,
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and serve him with feare? what breeds an awfull feare? this that if he withdraw his influence, I fall into sinne, despaire, and discomfort:
and serve him with Fear? what breeds an awful Fear? this that if he withdraw his influence, I fallen into sin, despair, and discomfort:
cc vvi pno31 p-acp n1? q-crq vvz dt j n1? d cst cs pns31 vvb po31 n1, pns11 vvb p-acp n1, n1, cc n1:
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so that the ground of all feare of God, and service springing from this feare, it is from hence, that from him all my fruit, all my grace,
so that the ground of all Fear of God, and service springing from this Fear, it is from hence, that from him all my fruit, all my grace,
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and comfort is found, therefore I must have grace to serve him, as a God in feare.
and Comfort is found, Therefore I must have grace to serve him, as a God in Fear.
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For if the soule be not possest and seasoned with this heavenly doctrine, that all comes from him,
For if the soul be not possessed and seasoned with this heavenly Doctrine, that all comes from him,
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then surely where is Gods service? what becomes of it? where is that adoration,
then surely where is God's service? what becomes of it? where is that adoration,
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and magnifying of God in our hearts? where's that putting off our selves upon him in all condions?
and magnifying of God in our hearts? where's that putting off our selves upon him in all condions?
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Againe this inforceth another part of Gods spirituall and heavenly worship, cleaving to God in our affections, especially these two, in our Faith and Love, that as all comes from and by Christ Jesus,
Again this enforceth Another part of God's spiritual and heavenly worship, cleaving to God in our affections, especially these two, in our Faith and Love, that as all comes from and by christ jesus,
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so thereby we may draw from him the fruit of grace and comfort.
so thereby we may draw from him the fruit of grace and Comfort.
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So that this spiritual cleaving and uniting of our soules to Christ, it comes from this that I have all from him,
So that this spiritual cleaving and uniting of our Souls to christ, it comes from this that I have all from him,
av cst d j vvg cc n-vvg pp-f po12 n2 p-acp np1, pn31 vvz p-acp d cst pns11 vhb d p-acp pno31,
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therefore I must cleave to him, seeing whatsoever is spirituall, holy, and comfortable I must have from him.
Therefore I must cleave to him, seeing whatsoever is spiritual, holy, and comfortable I must have from him.
av pns11 vmb vvi p-acp pno31, vvg r-crq vbz j, j, cc j pns11 vmb vhi p-acp pno31.
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Therefore if we would worship God in Spirit and Truth, as we should doe, and set him up in his due place in the soule, let us labour to have our judgements sanctified in this, that all comes from God.
Therefore if we would worship God in Spirit and Truth, as we should do, and Set him up in his due place in the soul, let us labour to have our Judgments sanctified in this, that all comes from God.
av cs pns12 vmd vvi np1 p-acp n1 cc n1, c-acp pns12 vmd vdi, cc vvd pno31 a-acp p-acp po31 j-jn n1 p-acp dt n1, vvb pno12 vvi pc-acp vhi po12 n2 vvn p-acp d, cst d vvz p-acp np1.
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4810
If we were surely grounded in the Goodnesse, Mercy, and Riches of Gods grace, and knew that all our fruit comes and is from him, this would make us to conclude, that therefore it is reason that we should worship him and depend upon him strictly.
If we were surely grounded in the goodness, Mercy, and Riches of God's grace, and knew that all our fruit comes and is from him, this would make us to conclude, that Therefore it is reason that we should worship him and depend upon him strictly.
cs pns12 vbdr av-j vvn p-acp dt n1, n1, cc n2 pp-f npg1 n1, cc vvd cst d po12 n1 vvz cc vbz p-acp pno31, d vmd vvi pno12 pc-acp vvi, cst av pn31 vbz n1 cst pns12 vmd vvi pno31 cc vvi p-acp pno31 av-j.
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4811
As the Prophet speakes of Idols, that they can neither doe us good nor harme, inforcing that they should not feare them,
As the Prophet speaks of Idols, that they can neither do us good nor harm, enforcing that they should not Fear them,
p-acp dt n1 vvz pp-f n2, cst pns32 vmb av-dx vdb pno12 j ccx n1, vvg cst pns32 vmd xx vvi pno32,
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so wee may say of all other things distinct from God, they can neither doe good nor harme, except God inable them.
so we may say of all other things distinct from God, they can neither do good nor harm, except God inable them.
av pns12 vmb vvi pp-f d j-jn n2 j p-acp np1, pns32 vmb av-dx vdb j ccx n1, c-acp np1 j pno32.
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4813
Will you be slaves to men, they cannot doe good nor harme, but as God uses them whose creatures they are.
Will you be slaves to men, they cannot do good nor harm, but as God uses them whose creatures they Are.
n1 pn22 vbb n2 p-acp n2, pns32 vmbx vdi j ccx n1, cc-acp c-acp np1 vvz pno32 r-crq n2 pns32 vbr.
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4814
Therefore the worship of God is also founded hence; that God does all good or harme;
Therefore the worship of God is also founded hence; that God does all good or harm;
av dt n1 pp-f np1 vbz av vvn av; cst np1 vdz d j cc n1;
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4815
if men doe it, they doe it from him, he gives them leave, as it is said of Shimei, God bid him raile on David. If they doe us good, they are his conduits, whereby he deriveth good to us:
if men do it, they do it from him, he gives them leave, as it is said of Shimei, God bid him rail on David. If they do us good, they Are his conduits, whereby he deriveth good to us:
cs n2 vdb pn31, pns32 vdb pn31 p-acp pno31, pns31 vvz pno32 vvi, c-acp pn31 vbz vvn pp-f np1, np1 vvb pno31 vvi p-acp np1. cs pns32 vdb pno12 j, pns32 vbr po31 n2, c-crq pns31 vvz j p-acp pno12:
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therefore all is from him? we see then how all the true and hearty worship of God comes from this;
Therefore all is from him? we see then how all the true and hearty worship of God comes from this;
av d vbz p-acp pno31? pns12 vvb av c-crq d dt j cc j n1 pp-f np1 vvz p-acp d;
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4817
From mee is thy fruit found. This should make us likewise as to worship God in spirit and in truth;From me is thy fruit found. This should make us likewise as to worship God in Spirit and in truth;
p-acp pno11 vbz po21 n1 vvd. d vmd vvi pno12 av c-acp pc-acp vvi np1 p-acp n1 cc p-acp n1;
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so to be resolute in good causes whatsoever come of it, looke for a ground and then be resolute:
so to be resolute in good Causes whatsoever come of it, look for a ground and then be resolute:
av pc-acp vbi j p-acp j n2 r-crq vvb pp-f pn31, vvb p-acp dt n1 cc av vbi j:
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4819
because all comes from God, who will sand by us in his owne cause and quarrell.
Because all comes from God, who will sand by us in his own cause and quarrel.
c-acp d vvz p-acp np1, r-crq vmb n1 p-acp pno12 p-acp po31 d n1 cc n1.
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4820
But if I forsake this and that suppo•t, I shall lay open my selfe to injuryes and wrongs.
But if I forsake this and that suppo•t, I shall lay open my self to injuries and wrongs.
cc-acp cs pns11 vvb d cc d n1, pns11 vmb vvi j po11 n1 p-acp n2 cc n2-jn.
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Marke what the Spirit of God saith: Ye that love the Lord hate that which is evill.
Mark what the Spirit of God Says: You that love the Lord hate that which is evil.
n1 r-crq dt n1 pp-f np1 vvz: pn22 cst vvb dt n1 vvb d r-crq vbz j-jn.
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4822
But if I hate that which is evill, Idols, &c. As Ephraim here doth, I shall be despised and trampled upon. But if I hate that which is evil, Idols, etc. As Ephraim Here does, I shall be despised and trampled upon.
p-acp cs pns11 vvb d r-crq vbz j-jn, n2, av p-acp np1 av vdz, pns11 vmb vbi vvn cc vvn p-acp.
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4823
No, (saith he) God preserves the soules of his, hee will be a shield and a buckler:
No, (Says he) God preserves the Souls of his, he will be a shield and a buckler:
uh-dx, (vvz pns31) np1 vvz dt n2 pp-f png31, pns31 vmb vbi dt n1 cc dt n1:
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4824
a Sunne and a shield, and no good thing shall be wanting to them that leade a godly life. a Sun and a shield, and no good thing shall be wanting to them that lead a godly life.
dt n1 cc dt n1, cc dx j n1 vmb vbi vvg p-acp pno32 cst vvb dt j n1.
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4825
God will be a Sunne for all good, and a shield to keepe off all ill,
God will be a Sun for all good, and a shield to keep off all ill,
np1 vmb vbi dt n1 p-acp d j, cc dt vvb pc-acp vvi a-acp d n-jn,
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therefore let us be resolute in good causes;
Therefore let us be resolute in good Causes;
av vvb pno12 vbi j p-acp j n2;
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Whence comes all shifting, halting, imperfect walking, and inconstancie in the wayes of God, but from this, that men know not where to have men? they are not grounded on this, that whatsoever is fruitfull and good comes from God, who will give whatsoever is fruitfull and good in depending upon him.
Whence comes all shifting, halting, imperfect walking, and inconstancy in the ways of God, but from this, that men know not where to have men? they Are not grounded on this, that whatsoever is fruitful and good comes from God, who will give whatsoever is fruitful and good in depending upon him.
q-crq vvz d j-vvg, j-vvg, j n-vvg, cc n1 p-acp dt n2 pp-f np1, cc-acp p-acp d, cst n2 vvb xx c-crq pc-acp vhi n2? pns32 vbr xx vvn p-acp d, cst r-crq vbz j cc j vvz p-acp np1, r-crq vmb vvi r-crq vbz j cc j p-acp vvg p-acp pno31.
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4828
This made the three children in Daniell couragious, they knew they should have fruit from God;
This made the three children in Daniell courageous, they knew they should have fruit from God;
np1 vvd dt crd n2 p-acp np1 j, pns32 vvd pns32 vmd vhi n1 p-acp np1;
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4829
that is, grace, comfort and peace, the best fruit of all.
that is, grace, Comfort and peace, the best fruit of all.
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4830
And therefore know O King, that we will not worship thine Idoll, nor fall downe before it.
And Therefore know Oh King, that we will not worship thine Idol, nor fallen down before it.
cc av vvb uh n1, cst pns12 vmb xx vvi po21 n1, ccx vvi a-acp p-acp pn31.
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4831
So holy Hester being well grounded could say, If I perish I perish:
So holy Esther being well grounded could say, If I perish I perish:
av j np1 vbg av vvn vmd vvi, cs pns11 vvb pns11 vvb:
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4832
I know the cause is good and if all helpe in the creature be remooved and taken away,
I know the cause is good and if all help in the creature be removed and taken away,
pns11 vvb dt n1 vbz j cc cs d n1 p-acp dt n1 vbb vvn cc vvn av,
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yet I shall have fruit in God.
yet I shall have fruit in God.
av pns11 vmb vhi n1 p-acp np1.
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4834
Let us therefore carry this about us as a principle of holy life, to know that our good is hid up in God, and not in the creature;
Let us Therefore carry this about us as a principle of holy life, to know that our good is hid up in God, and not in the creature;
vvb pno12 av vvi d p-acp pno12 p-acp dt n1 pp-f j n1, pc-acp vvi cst po12 j vbz vvn a-acp p-acp np1, cc xx p-acp dt n1;
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so that if all helpe were taken away, yet we have it immediately, purer and better in the fountaine.
so that if all help were taken away, yet we have it immediately, Purer and better in the fountain.
av cst cs d n1 vbdr vvn av, av pns12 vhb pn31 av-j, jc cc jc p-acp dt n1.
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4836
What if there were not a creature in the world to helpe me? what if all were against me? yet God may make all their powers and indeavours fruitfull.
What if there were not a creature in the world to help me? what if all were against me? yet God may make all their Powers and endeavours fruitful.
q-crq cs pc-acp vbdr xx dt n1 p-acp dt n1 pc-acp vvi pno11? q-crq cs d vbdr p-acp pno11? av np1 vmb vvi d po32 n2 cc vvz j.
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There is such fruit from God, that he can make the worst things which befalleth us fruitfull, when he pleaseth;
There is such fruit from God, that he can make the worst things which befalls us fruitful, when he Pleases;
pc-acp vbz d n1 p-acp np1, cst pns31 vmb vvi dt js n2 r-crq vvz pno12 j, c-crq pns31 vvz;
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4838
there is a blessing in curses and crosses, a good fruit in them:
there is a blessing in curses and Crosses, a good fruit in them:
pc-acp vbz dt n1 p-acp n2 cc n2, dt j n1 p-acp pno32:
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who can doe him harme that God turneth the bitterest things he suffers to his good.
who can do him harm that God turns the Bitterest things he suffers to his good.
r-crq vmb vdi pno31 n1 cst np1 vvz dt js n2 pns31 vvz p-acp po31 j.
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4840
Let none be daunted in a good cause, but goe on resolutly, seeing God hath all in himselfe.
Let none be daunted in a good cause, but go on resolutely, seeing God hath all in himself.
vvb pix vbi vvn p-acp dt j n1, cc-acp vvb a-acp av-j, vvg np1 vhz d p-acp px31.
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4841
Was not Moses forty dayes without any earthly comfort on the mount? and Christ also without naturall sustentation so long? did not God give light without a Sunne in the first creation? we are tyed to meanes but he is not.
Was not Moses forty days without any earthly Comfort on the mount? and christ also without natural sustentation so long? did not God give Light without a Sun in the First creation? we Are tied to means but he is not.
vbds xx np1 crd n2 p-acp d j n1 p-acp dt n1? cc np1 av p-acp j n1 av av-j? vdd xx np1 vvi n1 p-acp dt n1 p-acp dt ord n1? pns12 vbr vvn p-acp n2 p-acp pns31 vbz xx.
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4842
We thinke if such friends and helps be taken away, that then all is gone,
We think if such Friends and helps be taken away, that then all is gone,
pns12 vvb cs d n2 cc n2 vbb vvn av, cst av d vbz vvn,
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but what were they? were not they meanes which God used at his good pleasure,
but what were they? were not they means which God used At his good pleasure,
cc-acp q-crq vbdr pns32? vbdr xx pns32 n2 r-crq np1 vvd p-acp po31 j n1,
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4844
and cannot hee give comfort without them? yes certainely, the greatest comfort and grace is oft-times given immediately from God,
and cannot he give Comfort without them? yes Certainly, the greatest Comfort and grace is ofttimes given immediately from God,
cc vmbx pns31 vvi n1 p-acp pno32? uh av-j, dt js n1 cc n1 vbz av vvn av-j p-acp np1,
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4845
when he salutes the soule by his owne Spirit, as he did Paul and Sylas in the dungeon, who in the midst of discomfort, had their spirit inlarged to sing hymnes at mid-night:
when he salutes the soul by his own Spirit, as he did Paul and Silas in the dungeon, who in the midst of discomfort, had their Spirit enlarged to sing Hymns At midnight:
c-crq pns31 vvz dt n1 p-acp po31 d n1, c-acp pns31 vdd np1 cc np1 p-acp dt n1, r-crq p-acp dt n1 pp-f n1, vhd po32 n1 vvd pc-acp vvi n2 p-acp n1:
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God reserving that comfort for that time.
God reserving that Comfort for that time.
np1 vvg d n1 p-acp d n1.
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4847
Therefore seeing all comfort is from God, and hee is not tyed to this or that meanes,
Therefore seeing all Comfort is from God, and he is not tied to this or that means,
av vvg d n1 vbz p-acp np1, cc pns31 vbz xx vvn p-acp d cc d n2,
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nay can blesse all contrary meanes, is not this a ground of Resolution?
nay can bless all contrary means, is not this a ground of Resolution?
uh-x vmb vvi d j-jn n2, vbz xx d dt n1 pp-f n1?
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Therefore now make a Use of Comfort of it, seeing all fruit is from God, who is in Covenant with his Children in Jesus Christ,
Therefore now make a Use of Comfort of it, seeing all fruit is from God, who is in Covenant with his Children in jesus christ,
av av vvi dt n1 pp-f n1 pp-f pn31, vvg d n1 vbz p-acp np1, r-crq vbz p-acp n1 p-acp po31 n2 p-acp np1 np1,
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and who will improove all his attributes for their good, his Wisdome, Goodnesse, Power and Mercy, let them therefore take comfort to themselves, that howsoever the world may take their friends from them, Riches, Liberty, and what you will:
and who will improve all his attributes for their good, his Wisdom, goodness, Power and Mercy, let them Therefore take Comfort to themselves, that howsoever the world may take their Friends from them, Riches, Liberty, and what you will:
cc r-crq vmb vvi d po31 n2 p-acp po32 j, po31 n1, n1, n1 cc n1, vvb pno32 av vvi n1 p-acp px32, cst c-acp dt n1 vmb vvi po32 n2 p-acp pno32, n2, n1, cc r-crq pn22 vmb:
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can they take God and fruit from them? No, From me is thy fruit found.
can they take God and fruit from them? No, From me is thy fruit found.
vmb pns32 vvb np1 cc n1 p-acp pno32? uh-dx, p-acp pno11 vbz po21 n1 vvd.
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4852
If they could take away the Spirit of God, grace and comfort from us it were something,
If they could take away the Spirit of God, grace and Comfort from us it were something,
cs pns32 vmd vvi av dt n1 pp-f np1, n1 cc vvi p-acp pno12 pn31 vbdr pi,
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4853
but can they doe that? no, the worst they can doe, is to send us to Heaven to the Fountaine of all grace and comfort:
but can they do that? no, the worst they can do, is to send us to Heaven to the Fountain of all grace and Comfort:
cc-acp vmb pns32 vdb d? uh-dx, dt js pns32 vmb vdi, vbz pc-acp vvi pno12 p-acp n1 p-acp dt n1 pp-f d n1 cc n1:
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4854
so that in this world they cannot cast us into any condition wherein wee cannot have communion with God, in whom all the scattered excellencies of the creature are gathered together meeting as it were in a center.
so that in this world they cannot cast us into any condition wherein we cannot have communion with God, in whom all the scattered excellencies of the creature Are gathered together meeting as it were in a centre.
av cst p-acp d n1 pns32 vmbx vvi pno12 p-acp d n1 c-crq pns12 vmbx vhi n1 p-acp np1, p-acp ro-crq d dt j-vvn n2 pp-f dt n1 vbr vvn av vvg c-acp pn31 vbdr p-acp dt n1.
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It is hee that comforts us in our friends, that shewes bowels to us in our mothers, wisdome and care towards us in our parents.
It is he that comforts us in our Friends, that shows bowels to us in our mother's, Wisdom and care towards us in our Parents.
pn31 vbz pns31 cst vvz pno12 p-acp po12 n2, cst vvz n2 p-acp pno12 p-acp po12 n2, n1 cc n1 p-acp pno12 p-acp po12 n2.
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4856
The bowels of a mother, the care of a friend, the strength of wise assistance, hath hee not all in himselfe,
The bowels of a mother, the care of a friend, the strength of wise assistance, hath he not all in himself,
dt n2 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f j n1, vhz pns31 xx d p-acp px31,
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if all be taken away? he hath all.
if all be taken away? he hath all.
cs d vbb vvn av? pns31 vhz av-d.
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Therefore let Christians comfort themselves that they can never be in a condition wherein fruit shall be taken from them.
Therefore let Christians Comfort themselves that they can never be in a condition wherein fruit shall be taken from them.
av vvb np1 vvi px32 cst pns32 vmb av-x vbi p-acp dt n1 c-crq n1 vmb vbi vvn p-acp pno32.
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The poore worldling labours all his life for fruite, riches and friends, and when he dyes then his fruit faileth him and fals, his leafe withereth.
The poor worldling labours all his life for fruit, riches and Friends, and when he dies then his fruit Faileth him and falls, his leaf withereth.
dt j n1 vvz d po31 n1 p-acp n1, n2 cc n2, cc c-crq pns31 vvz av po31 n1 vvz pno31 cc vvz, po31 n1 vvz.
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What becommeth of his fruit then? he laboured for that which yeelds him nothing but vexation and death.
What becomes of his fruit then? he laboured for that which yields him nothing but vexation and death.
q-crq vvz pp-f po31 n1 av? pns31 vvd p-acp d r-crq vvz pno31 pix p-acp n1 cc n1.
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4861
But a Christian doth otherwise, he labours for grace and comfort, to keepe his communion and peace with God,
But a Christian does otherwise, he labours for grace and Comfort, to keep his communion and peace with God,
p-acp dt njp vdz av, pns31 vvz p-acp n1 cc n1, pc-acp vvi po31 n1 cc n1 p-acp np1,
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and when all is taken away, either by the injury and wrongs of men, or by the extreamity of the times,
and when all is taken away, either by the injury and wrongs of men, or by the extremity of the times,
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or as all will in the houre of death:
or as all will in the hour of death:
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his fruit is most after, in death and after death, more then can be by our narrow hearts conceived in the excellency thereof.
his fruit is most After, in death and After death, more then can be by our narrow hearts conceived in the excellency thereof.
po31 n1 vbz av-ds p-acp, p-acp n1 cc p-acp n1, av-dc cs vmb vbi p-acp po12 j n2 vvn p-acp dt n1 av.
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O the excellent estate of a Christian!
O the excellent estate of a Christian!
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imagine such a one to have a tree that growes in Heaven, and sends forth fruit and branches to him in whatsoever state he is in.
imagine such a one to have a tree that grows in Heaven, and sends forth fruit and branches to him in whatsoever state he is in.
vvb d dt pi pc-acp vhi dt n1 cst vvz p-acp n1, cc vvz av n1 cc n2 p-acp pno31 p-acp r-crq n1 pns31 vbz p-acp.
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And so indeed God reacheth fruit from Heaven to the soule being in prison and misery.
And so indeed God reaches fruit from Heaven to the soul being in prison and misery.
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He reacheth from thence the fruit of grace, of spirituall strength and comfort, a blessed estate.
He reaches from thence the fruit of grace, of spiritual strength and Comfort, a blessed estate.
pns31 vvz p-acp av dt n1 pp-f n1, pp-f j n1 cc n1, dt j-vvn n1.
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4869
Therefore let Christians comfort themselves in their condition, that all their fruit is from him:
Therefore let Christians Comfort themselves in their condition, that all their fruit is from him:
av vvb np1 vvi px32 p-acp po32 n1, cst d po32 n1 vbz p-acp pno31:
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and that God especially will then shew himselfe aboundant, when they stand most in need of him.
and that God especially will then show himself abundant, when they stand most in need of him.
cc cst np1 av-j vmb av vvi px31 j, c-crq pns32 vvb av-ds p-acp n1 pp-f pno31.
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4871
Other trees beare no fruit in winter and in stormes, but God giveth fruit most in the worst times.
Other trees bear no fruit in winter and in storms, but God gives fruit most in the worst times.
av-jn n2 vvb dx n1 p-acp n1 cc p-acp n2, cc-acp np1 vvz n1 av-ds p-acp dt js n2.
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4872
He is a God that comforteth the abject.
He is a God that comforts the abject.
pns31 vbz dt n1 cst vvz dt j.
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4873
As it is 2. Cor. 7. and here it is said, that in him the fatherlesse findeth Mercy:
As it is 2. Cor. 7. and Here it is said, that in him the fatherless finds Mercy:
p-acp pn31 vbz crd np1 crd cc av pn31 vbz vvn, cst p-acp pno31 dt j vvz n1:
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4874
we have most fruit from him in the worst times, then especially he delighteth to shew himselfe a God,
we have most fruit from him in the worst times, then especially he delights to show himself a God,
pns12 vhb av-ds n1 p-acp pno31 p-acp dt js n2, av av-j pns31 vvz pc-acp vvi px31 dt n1,
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4875
when no comfort can be had from the creature.
when no Comfort can be had from the creature.
c-crq dx n1 vmb vbi vhn p-acp dt n1.
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4876
Therefore doe not despaire, but lay up this against evill times, never feare for the time to come. Therefore do not despair, but lay up this against evil times, never Fear for the time to come.
av vdb xx vvi, cc-acp vvd a-acp d p-acp j-jn n2, av-x vvb p-acp dt n1 pc-acp vvi.
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740
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4877
Let the mountaines be cast into the midst of the Sea, and let the Earth and all rage,
Let the Mountains be cast into the midst of the Sea, and let the Earth and all rage,
vvb dt n2 vbb vvn p-acp dt n1 pp-f dt n1, cc vvb dt n1 cc d n1,
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4878
as the Psalmist sayes, and let things runne upon a head, come what can come, God is where he was,
as the Psalmist Says, and let things run upon a head, come what can come, God is where he was,
c-acp dt n1 vvz, cc vvb n2 vvi p-acp dt n1, vvb r-crq vmb vvi, np1 vbz c-crq pns31 vbds,
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4879
and Gods children are where they were, in regard of the maine comfort.
and God's children Are where they were, in regard of the main Comfort.
cc npg1 n2 vbr c-crq pns32 vbdr, p-acp n1 pp-f dt j n1.
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740
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4880
They cannot be in such a condition, as that they can be deprived of their God,
They cannot be in such a condition, as that they can be deprived of their God,
pns32 vmbx vbi p-acp d dt n1, c-acp cst pns32 vmb vbi vvn pp-f po32 n1,
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4881
and of his assistance, From me is thy fruit found.
and of his assistance, From me is thy fruit found.
cc pp-f po31 n1, p-acp pno11 vbz po21 n1 vvd.
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4882
Therefore care not for any condition that thou art in, this or that, thou shalt have that condition which shall be comfortable to thee:
Therefore care not for any condition that thou art in, this or that, thou shalt have that condition which shall be comfortable to thee:
av vvb xx p-acp d n1 cst pns21 vb2r p-acp, d cc d, pns21 vm2 vhi d n1 r-crq vmb vbi j p-acp pno21:
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4883
though many like beasts goe on, and looke for no fruit from God.
though many like beasts go on, and look for no fruit from God.
cs d j n2 vvi a-acp, cc vvi p-acp dx n1 p-acp np1.
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4884
And let this also be an Incouragement to walke with God sincerely and uprightly in all times, not fearing any creature,
And let this also be an Encouragement to walk with God sincerely and uprightly in all times, not fearing any creature,
cc vvb d av vbb dt n1 pc-acp vvi p-acp np1 av-j cc av-j p-acp d n2, xx vvg d n1,
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4885
or danger from the creature, because our fruit is from God.
or danger from the creature, Because our fruit is from God.
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4886
What if we loose this or that, we know what was said to Amaziah by the Prophet:
What if we lose this or that, we know what was said to Amaziah by the Prophet:
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4887
but what shall become of the hundred talents, saith he, God is able to give thee much more, but what shall become of the hundred Talents, Says he, God is able to give thee much more,
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4888
so in the losse of friends, having this and that tooke from us, let us comfort our selves, I but God is not taken from us.
so in the loss of Friends, having this and that took from us, let us Comfort our selves, I but God is not taken from us.
av p-acp dt n1 pp-f n2, vhg d cc cst vvd p-acp pno12, vvb pno12 vvi po12 n2, pns11 p-acp np1 vbz xx vvn p-acp pno12.
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4889
He who derives comfort by this or that friend, can supply it better by his owne Spirit.
He who derives Comfort by this or that friend, can supply it better by his own Spirit.
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4890
And whatsoever we part with in a good cause, let us remember what Christ saith:
And whatsoever we part with in a good cause, let us Remember what christ Says:
cc r-crq pns12 vvb p-acp p-acp dt j n1, vvb pno12 vvi r-crq np1 vvz:
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4891
Hee that parts with father or mother, with house or land for my sake, shall have a hundred fold in this world, and afterwards life everlasting. He that parts with father or mother, with house or land for my sake, shall have a hundred fold in this world, and afterwards life everlasting.
pns31 cst vvz p-acp n1 cc n1, p-acp n1 cc n1 p-acp po11 n1, vmb vhi dt crd n1 p-acp d n1, cc av n1 j.
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4892
He shall have all made up in grace, which is a hundred times better then any thing that is here, he shall have contentment which is better then the things themselves:
He shall have all made up in grace, which is a hundred times better then any thing that is Here, he shall have contentment which is better then the things themselves:
pns31 vmb vhi d vvn a-acp p-acp n1, r-crq vbz dt crd n2 av-jc cs d n1 cst vbz av, pns31 vmb vhi n1 r-crq vbz jc cs dt n2 px32:
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4893
sometimes he shall missing one worldly comfort, have more friends stirred up, but howsoever in want of one, he shall be supplied in an other comfort that he never dreamt of in this world.
sometime he shall missing one worldly Comfort, have more Friends stirred up, but howsoever in want of one, he shall be supplied in an other Comfort that he never dreamed of in this world.
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4894
So that God is abundant to them that sticke close to him in sincerity, hee shall finde him abundant in the things of this life, in one comfort or other.
So that God is abundant to them that stick close to him in sincerity, he shall find him abundant in the things of this life, in one Comfort or other.
av cst np1 vbz j p-acp pno32 cst vvb av-j p-acp pno31 p-acp n1, pns31 vmb vvi pno31 j p-acp dt n2 pp-f d n1, p-acp crd n1 cc n-jn.
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4895
Therefore by these mercies of God here mentioned, let us be intreated to be in love with the condition of a Christian life;
Therefore by these Mercies of God Here mentioned, let us be entreated to be in love with the condition of a Christian life;
av p-acp d n2 pp-f np1 av vvn, vvb pno12 vbi vvn pc-acp vbi p-acp n1 p-acp dt n1 pp-f dt njp n1;
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4896
and say as Ephraim here, what have I any more to doe with my former corrupt courses,
and say as Ephraim Here, what have I any more to do with my former corrupt courses,
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4897
or Idols? give a peremptory answer to all sinnefull courses and suggestions, either from others,
or Idols? give a peremptory answer to all sinful courses and suggestions, either from Others,
cc n2? vvb dt j n1 p-acp d j n2 cc n2, av-d p-acp n2-jn,
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4898
or from our owne corrupt nature.
or from our own corrupt nature.
cc p-acp po12 d j n1.
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742
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4899
What have I any more to doe with you? No, God shall be my God,What have I any more to do with you? No, God shall be my God,
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4900
for if I can resigne my selfe wholly to God, and renounce the creature and all things else, God will be as a greene firre tree, and heare me;
for if I can resign my self wholly to God, and renounce the creature and all things Else, God will be as a green fir tree, and hear me;
c-acp cs pns11 vmb vvi po11 n1 av-jn p-acp np1, cc vvb dt n1 cc d n2 av, np1 vmb vbi p-acp dt j-jn n1 n1, cc vvb pno11;
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4901
I shall loose nothing by it.
I shall lose nothing by it.
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4902
Be then in love with a Christian course, for it is the sweetest and the safest course,
Be then in love with a Christian course, for it is the Sweetest and the Safest course,
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4903
and never wants comfort from Heaven, and it is the most honourable course that can be,
and never Wants Comfort from Heaven, and it is the most honourable course that can be,
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4904
for it will hold our communion and peace with the great God of Heaven and Earth:
for it will hold our communion and peace with the great God of Heaven and Earth:
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4905
for though we breake with others, we shall be sure of him.
for though we break with Others, we shall be sure of him.
c-acp cs pns12 vvb p-acp n2-jn, pns12 vmb vbi j pp-f pno31.
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4906
In which case take heed of that base suggestion which the Divell himselfe was ashamed to owne, That wee serve God for naught.
In which case take heed of that base suggestion which the devil himself was ashamed to own, That we serve God for nought.
p-acp r-crq n1 vvb n1 pp-f cst j n1 r-crq dt n1 px31 vbds j p-acp d, cst pns12 vvb np1 p-acp pix.
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4907
What shall we renounce Idolatry and wicked courses, and thinke that God will not have fruit for us? shall I thinke if I leave my sinnefull gaine, that I or my posterity shall beg or starve for it? doe we serve a God that hath no fruit? that is as a dead tree, or a barren wildernesse:
What shall we renounce Idolatry and wicked courses, and think that God will not have fruit for us? shall I think if I leave my sinful gain, that I or my posterity shall beg or starve for it? do we serve a God that hath no fruit? that is as a dead tree, or a barren Wilderness:
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4908
No, we serve a God that had all in himselfe before he made the world;
No, we serve a God that had all in himself before he made the world;
uh-dx, pns12 vvb dt n1 cst vhd d p-acp px31 c-acp pns31 vvd dt n1;
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4909
and hath all the excellency in himselfe contained in the creatures, it is not in vaine to serve him:
and hath all the excellency in himself contained in the creatures, it is not in vain to serve him:
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4910
Doth Iob serve God for nothing? said the Divell. Therefore it is a suggestion worse then satanicall, to thinke we serve God for nothing:Does Job serve God for nothing? said the devil. Therefore it is a suggestion Worse then satanical, to think we serve God for nothing:
vdz np1 vvi np1 p-acp pix? vvd dt n1. av pn31 vbz dt n1 av-jc cs j, pc-acp vvi pns12 vvi np1 p-acp pix:
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4911
or to thinke like those Hypocrites mentioned by the Prophet; that God regards not our fasting, or our devotion.
or to think like those Hypocrites mentioned by the Prophet; that God regards not our fasting, or our devotion.
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4912
No, we shall not loose a good word for God, not a teare but he hath a bottle for it, not a sigh or a groane,
No, we shall not lose a good word for God, not a tear but he hath a Bottle for it, not a sighs or a groan,
uh-dx, pns12 vmb xx vvi dt j n1 p-acp np1, xx dt n1 cc-acp pns31 vhz dt n1 p-acp pn31, xx dt n1 cc dt n1,
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4913
or a farthing, not a minutes time well spent shall be lost, he will pay us for every ill word we indure for his sake,
or a farthing, not a minutes time well spent shall be lost, he will pay us for every ill word we endure for his sake,
cc dt n1, xx dt ng1 n1 av vvn vmb vbi vvn, pns31 vmb vvi pno12 p-acp d j-jn n1 pns12 vvb p-acp po31 n1,
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4914
for every disgrace, losse or crosse, doe we serve that God there is no fruit in? From mee is thy fruit found?
for every disgrace, loss or cross, do we serve that God there is no fruit in? From me is thy fruit found?
p-acp d n1, n1 cc vvi, vdb pns12 vvi cst np1 a-acp vbz dx n1 p-acp? p-acp pno11 vbz po21 n1 vvn?
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4915
Whatsoever our condition be in the world, let us comfort our selves with these things, and thinke that it is not in vaine to serve the Lord:
Whatsoever our condition be in the world, let us Comfort our selves with these things, and think that it is not in vain to serve the Lord:
r-crq po12 n1 vbi p-acp dt n1, vvb pno12 vvi po12 n2 p-acp d n2, cc vvb cst pn31 vbz xx p-acp j pc-acp vvi dt n1:
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4916
for we cannot serve a richer nor a more kinde master and Lord:
for we cannot serve a Richer nor a more kind master and Lord:
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4917
First of all he gives us opportunity and meanes whereby fruit may be wrought in us,
First of all he gives us opportunity and means whereby fruit may be wrought in us,
ord pp-f d pns31 vvz pno12 n1 cc n2 c-crq n1 vmb vbi vvn p-acp pno12,
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4918
and then he works the fruit of grace and comfort in us, and afterwards rewards and crownes his owne fruite;
and then he works the fruit of grace and Comfort in us, and afterwards rewards and crowns his own fruit;
cc av pns31 vvz dt n1 pp-f n1 cc vvi p-acp pno12, cc av n2 cc vvz po31 d n1;
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4919
but we add imperfections and inventions of our owne and so marre or staine all,
but we add imperfections and Inventions of our own and so mar or stain all,
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4920
but we deale with a gratious God in covenant, who pitties us as a Father doth his children, accepts and rewards what is his,
but we deal with a gracious God in Covenant, who pities us as a Father does his children, accepts and rewards what is his,
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4921
and pardons what is our owne.
and Pardons what is our own.
cc n2 r-crq vbz po12 d.
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4922
Therefore let this much be effectuall for the guiding of our lives, and comforting of us in a good course.
Therefore let this much be effectual for the guiding of our lives, and comforting of us in a good course.
av vvb d d vbb j p-acp dt n-vvg pp-f po12 n2, cc vvg pp-f pno12 p-acp dt j n1.
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4923
If we take ill courses we must looke for no fruit from God, but fruits of his displeasure;
If we take ill courses we must look for no fruit from God, but fruits of his displeasure;
cs pns12 vvb j-jn n2 pns12 vmb vvi p-acp dx n1 p-acp np1, cc-acp n2 pp-f po31 n1;
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4924
if we eate of the forbidden tree, we shall eate and reape the fruits of our own waies, bitter fruits,
if we eat of the forbidden tree, we shall eat and reap the fruits of our own ways, bitter fruits,
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4925
for in this case Jesus Christ who is a sweet Saviour, will be a Judge to us;
for in this case jesus christ who is a sweet Saviour, will be a Judge to us;
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4926
and he who is the Lambe of God will be angry, so as we shall reape the fruit of his indignation:
and he who is the Lamb of God will be angry, so as we shall reap the fruit of his Indignation:
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4927
In the Revelation, divers are brought in desiring the hils and mountaines to fall upon them, to cover them from the presence of the Lamb.
In the Revelation, diverse Are brought in desiring the hills and Mountains to fallen upon them, to cover them from the presence of the Lamb.
p-acp dt n1, j vbr vvn p-acp vvg dt n2 cc n2 pc-acp vvi p-acp pno32, pc-acp vvi pno32 p-acp dt n1 pp-f dt n1.
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4928
Let us not therefore turne a sweet Saviour to a rigorous Judge, by adventuring upon courses wherein we cannot looke for fruit:
Let us not Therefore turn a sweet Saviour to a rigorous Judge, by adventuring upon courses wherein we cannot look for fruit:
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4929
but let us commend our soules in well-doing unto him, as unto a faithfull Creator and Redeemer.
but let us commend our Souls in welldoing unto him, as unto a faithful Creator and Redeemer.
cc-acp vvb pno12 vvi po12 n2 p-acp n1 p-acp pno31, c-acp p-acp dt j n1 cc n1.
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4930
And as it is Proverbs. 3. Let us acknowledge him in all our wayes, for it is good to acknowledge and looke to him: And as it is Proverbs. 3. Let us acknowledge him in all our ways, for it is good to acknowledge and look to him:
cc c-acp pn31 vbz n2. crd vvb pno12 vvi pno31 p-acp d po12 n2, p-acp pn31 vbz j pc-acp vvi cc vvi p-acp pno31:
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4931
that is, looke to him for strength, quickning, successe, grace and light to direct us:
that is, look to him for strength, quickening, success, grace and Light to Direct us:
cst vbz, vvb p-acp pno31 p-acp n1, j-vvg, n1, n1 cc n1 pc-acp vvi pno12:
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4932
acknowledge him in all our wayes, and treasure up this comfort, that all fruit is found from God.
acknowledge him in all our ways, and treasure up this Comfort, that all fruit is found from God.
vvb pno31 p-acp d po12 n2, cc n1 a-acp d n1, cst d n1 vbz vvn p-acp np1.
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4933
If wee take good courses, wee shall ever be fruitfull, and have fruit from him, out of his fulnesse for (saith hee:) From mee is thy fruite found.
If we take good courses, we shall ever be fruitful, and have fruit from him, out of his fullness for (Says he:) From me is thy fruit found.
cs pns12 vvb j n2, pns12 vmb av vbi j, cc vhb n1 p-acp pno31, av pp-f po31 n1 p-acp (vvz pns31:) p-acp pno11 vbz po21 n1 vvd.
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4934
The end of the thirteenth Sermon.
The end of the thirteenth Sermon.
dt n1 pp-f dt ord n1.
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4935
THE FOVRTEENTH SERMON. HOS. 14.10.
THE FOURTEENTH SERMON. HOS. 14.10.
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4936
Who is wise and he shall understand these things? prudent and he shall know them? for the wayes of the Lord are equall, the just shall walke in them,
Who is wise and he shall understand these things? prudent and he shall know them? for the ways of the Lord Are equal, the just shall walk in them,
q-crq vbz j cc pns31 vmb vvi d n2? j cc pns31 vmb vvi pno32? p-acp dt n2 pp-f dt n1 vbr j-jn, dt j vmb vvi p-acp pno32,
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4937
but the transgressors shall fall therein.
but the transgressors shall fallen therein.
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4938
THese wordes seale up the whole Prophecy, for the Prophet immediately before prophecying of the captivity, discovers to them at length their sinnes as we heard their Idolatry, adding new Idols to their former Idols, Baall to the Calves, the Princes remooved the bounds, (old orders and lawes) the Prophets they were fooles and did not see the judgements of God hanging over their heads;
THese words seal up the Whole Prophecy, for the Prophet immediately before prophesying of the captivity, discovers to them At length their Sins as we herd their Idolatry, adding new Idols to their former Idols, Baal to the Calves, the Princes removed the bounds, (old order and laws) the prophets they were Fools and did not see the Judgments of God hanging over their Heads;
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and none of them all could see their gray-haires, that is, the signes of their owne ruine.
and none of them all could see their Gray hairs, that is, the Signs of their own ruin.
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After which out of a Christian love, care, and conscience of his duty, by direction of the Spirit of God, hee prescribes an excellent way how they should carry themselves, by returning to the Lord, take words unto your selves, renounce all false confidence in Ashur, and all domesticke helps at home, horses and the like,
After which out of a Christian love, care, and conscience of his duty, by direction of the Spirit of God, he prescribes an excellent Way how they should carry themselves, by returning to the Lord, take words unto your selves, renounce all false confidence in Ashur, and all domestic helps At home, Horses and the like,
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and flye to God as your best Sanctuarie.
and fly to God as your best Sanctuary.
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Then hee shewes what God will doe to them, answer all the desires he had put into their hearts:
Then he shows what God will do to them, answer all the Desires he had put into their hearts:
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I will heale their Backeslidings and love them freely, &c.I will heal their Backslidings and love them freely, etc.
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Now because these were great matters of great consequence, to make them either happy in the observing them,
Now Because these were great matters of great consequence, to make them either happy in the observing them,
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or miserable in neglecting them, you see how he shuts up all in a most weighty close:
or miserable in neglecting them, you see how he shuts up all in a most weighty close:
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Who is wise and he shall understand these things, prudent and he shall know them, for the wayes of the Lord are equall, &c.Who is wise and he shall understand these things, prudent and he shall know them, for the ways of the Lord Are equal, etc.
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Wherein the scope of the Prophet is, to stirre up a holy regard of what hath beene spoken, he would not have all lost for want of attention or application,
Wherein the scope of the Prophet is, to stir up a holy regard of what hath been spoken, he would not have all lost for want of attention or application,
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and therefore he here stirs them up to a holy use of all:
and Therefore he Here stirs them up to a holy use of all:
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which stirring up, is excellently and figuratively cloathed with an Epiphonemy, or acclamation, who is wise and he shall understand these things, &c. He doth not say, let men understand these things,
which stirring up, is excellently and figuratively clothed with an Epiphonemy, or acclamation, who is wise and he shall understand these things, etc. He does not say, let men understand these things,
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but who is wise and who is prudent? Let them consider of these things,
but who is wise and who is prudent? Let them Consider of these things,
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and then the Exhortation is back't with many Reasons, 1. Jt is wisdome and prudence to regard these things that J have spoken (who is wise and who is prudent) 2. And then againe they are the wayes of God that are spoken off,
and then the Exhortation is backed with many Reasons, 1. It is Wisdom and prudence to regard these things that J have spoken (who is wise and who is prudent) 2. And then again they Are the ways of God that Are spoken off,
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and they are straight and equall in themselves. 3. And they leade to happinesse directly, without winding and turning, a man is sure to attaine his journeys end in them,
and they Are straight and equal in themselves. 3. And they lead to happiness directly, without winding and turning, a man is sure to attain his journeys end in them,
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and if they will take example of those who onely are exemplary to them, he tels them the Iust shall walke in them, they shall not walke alone, they shall have the company of a cloud of witnesses, who prosper and walke on cheerefully in this way,
and if they will take Exampl of those who only Are exemplary to them, he tells them the Just shall walk in them, they shall not walk alone, they shall have the company of a cloud of Witnesses, who prosper and walk on cheerfully in this Way,
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and attaine happinesse in the end. 4. Then the last argument is taken from the contrary end of all them who cavill and snarle at Gods wayes and truth, that thinke themselves witty to picke quarrels with somewhat in Gods booke,
and attain happiness in the end. 4. Then the last argument is taken from the contrary end of all them who cavil and snarl At God's ways and truth, that think themselves witty to pick quarrels with somewhat in God's book,
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as it is a common fashion now a dayes to have a divinity of mens owne:
as it is a Common fashion now a days to have a divinity of men's own:
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Transgressors, such as are opposite to Gods wayes, they shall fall in these wayes, that is they take offence at these wayes and so fall into sinne,Transgressors, such as Are opposite to God's ways, they shall fallen in these ways, that is they take offence At these ways and so fallen into sin,
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and by falling into sinne, fall into misery, till at last they fall into Hell, which is the end of all quarrellers with divine truth, they fall and dash themselves upon them, and so eternally perish.
and by falling into sin, fallen into misery, till At last they fallen into Hell, which is the end of all quarrellers with divine truth, they fallen and dash themselves upon them, and so eternally perish.
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Now these are strong and forcible reasons to inforce care and attention of what hath been spoken, it is Wisdome and Prudence, and the wayes of the Lord here are streight, and then all godly people walke in them,
Now these Are strong and forcible Reasons to enforce care and attention of what hath been spoken, it is Wisdom and Prudence, and the ways of the Lord Here Are straight, and then all godly people walk in them,
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and those that stumble at them are sure to perish, and doe perish in them; and those that Stumble At them Are sure to perish, and do perish in them;
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not that they are a cause of their perishing, but by reason of the malice of men, finding fault and picking quarrels with them, they fall first into sinne,
not that they Are a cause of their perishing, but by reason of the malice of men, finding fault and picking quarrels with them, they fallen First into sin,
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and then into misery, thus we have the scope of the words. Who is wise and he shall understand these things.
and then into misery, thus we have the scope of the words. Who is wise and he shall understand these things.
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First of all, we must know that the Prophet here in this figurative speech makes a kinde of Exclamation, who is wise? he doth as it were secretly mourne at the Apostacy and fewnesse of those that be truely wise,
First of all, we must know that the Prophet Here in this figurative speech makes a kind of Exclamation, who is wise? he does as it were secretly mourn At the Apostasy and fewness of those that be truly wise,
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as if he had said, I have given you many directions, and shewed you what sinnes lead to destruction, I have shewed what course yee are to take,
as if he had said, I have given you many directions, and showed you what Sins led to destruction, I have showed what course ye Are to take,
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and the bountie of God to those that Returne: but, Who is Wise and Prudent to regard these things?
and the bounty of God to those that Return: but, Who is Wise and Prudent to regard these things?
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Jn the words therefore (in regard of the speaker, the Prophet) we may observe this ere we come particularly to them:
John the words Therefore (in regard of the speaker, the Prophet) we may observe this ere we come particularly to them:
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the character of a holy, mercifull, gratious, and wiseman, that when he hath spoken things to excellent purpose, he would not have those things lost,
the character of a holy, merciful, gracious, and Wiseman, that when he hath spoken things to excellent purpose, he would not have those things lost,
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but out of mercy and compassion mingled with a great deale of heavenly wisdome, would have the best fruit of all he hath spoken.
but out of mercy and compassion mingled with a great deal of heavenly Wisdom, would have the best fruit of all he hath spoken.
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Which was the custome of the men of God in the Scriptures, the Spirit of God leading them to strike the naile home,
Which was the custom of the men of God in the Scriptures, the Spirit of God leading them to strike the nail home,
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4969
when they taught truths to lay the word close upon the conscience, as much as they could.
when they taught truths to lay the word close upon the conscience, as much as they could.
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4970
What is the whole book of Deutrenomie, as the word signifieth, but a repeating of the former lawes? Moses thought all to no purpose,
What is the Whole book of Deuteronomy, as the word signifies, but a repeating of the former laws? Moses Thought all to no purpose,
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unlesse he repeated lawes, and fastned them upon the soule:
unless he repeated laws, and fastened them upon the soul:
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so our Saviour Christ still when he had spoken excellent things, saith, Let him that hath eares to heare, heare.
so our Saviour christ still when he had spoken excellent things, Says, Let him that hath ears to hear, hear.
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4973
So saith Ieremy, who is wise to consider these things? and the conclusion of that excellent 107. Psalme, is just thus, who is wise to consider these things? and Deuter. 32. saith Moses, O that they were wise, that they would thinke of these things, &c. So every wherein Scripture you have such fastning of things where truthes have beene spoken in application of them:
So Says Ieremy, who is wise to Consider these things? and the conclusion of that excellent 107. Psalm, is just thus, who is wise to Consider these things? and Deuter 32. Says Moses, Oh that they were wise, that they would think of these things, etc. So every wherein Scripture you have such fastening of things where truths have been spoken in application of them:
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which doth justifie the course of Gods Messengers in bringing the Word home unto mens consciences,
which does justify the course of God's Messengers in bringing the Word home unto men's Consciences,
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because that which is spoken loosely in generall, no man applyeth in particular to himselfe, we who are messengers of God, must therefore bring things home to the conscience:
Because that which is spoken loosely in general, no man Applieth in particular to himself, we who Are messengers of God, must Therefore bring things home to the conscience:
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who is wise and he shall understand these things, &c.who is wise and he shall understand these things, etc.
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4977
But that which more neerely concerneth us is, whereas first of all he propounds this exhortation to regard th•se things under this holy acclamation:
But that which more nearly concerns us is, whereas First of all he propounds this exhortation to regard th•se things under this holy acclamation:
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who is wise and who is prudent? we see first of all, That there are but few who are truely wise and prudent. who is wise and who is prudent? we see First of all, That there Are but few who Are truly wise and prudent.
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Few that enter the right way:
Few that enter the right Way:
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for our Saviour sheweth that narrow is this way and few there be that finde it.
for our Saviour shows that narrow is this Way and few there be that find it.
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The point needs not much proofe it is so plaine, and well knowne, wherefore it is now touched onely making way to other things. The Reason heereof is cleere. The point needs not much proof it is so plain, and well known, Wherefore it is now touched only making Way to other things. The Reason hereof is clear.
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4982
Most men we see live by sense, will, and passion, and not by Faith, whereby they inthrall the wisdome they have,
Most men we see live by sense, will, and passion, and not by Faith, whereby they enthral the Wisdom they have,
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and make it prisoner to sinnefull passions and affections, rejecting thoughts of their owne future happinesse:
and make it prisoner to sinful passion and affections, rejecting thoughts of their own future happiness:
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and though it behoove them in this world to bee broken of their will: yet they will have it here, though they perish and be damned for it hereafter.
and though it behoove them in this world to be broken of their will: yet they will have it Here, though they perish and be damned for it hereafter.
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This is the state of the unbroken heart of man till he have grace in him.
This is the state of the unbroken heart of man till he have grace in him.
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Yea it is the state of all men, especially those that are puft up, either by their owne place, humour,
Yea it is the state of all men, especially those that Are puffed up, either by their own place, humour,
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or the flattery of others, they will have their will: Mens mihi pro Regno, as one said.
or the flattery of Others, they will have their will: Mens mihi Pro Regno, as one said.
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Now this being the proud poysonfull nature of man, we must not thinke it a strange thing, that there are so few wise and prudent:
Now this being the proud poisonful nature of man, we must not think it a strange thing, that there Are so few wise and prudent:
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for a man cannot be wise and passionate, for his passion transformes him to be a beast, a Divell.
for a man cannot be wise and passionate, for his passion transforms him to be a beast, a devil.
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Now because most men live by sense and by humour, which is a life they are nuzled in (especially those that are subject to flatterers) therefore few come to be truely wise and prudent, to have so much stedinesse and sobriety of spirit,
Now Because most men live by sense and by humour, which is a life they Are nuzzled in (especially those that Are Subject to Flatterers) Therefore few come to be truly wise and prudent, to have so much stedinesse and sobriety of Spirit,
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as to deliberate what is to be done.
as to deliberate what is to be done.
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They will not in cold blood give leisure to their humors (but feed them) to consider what is best.
They will not in cold blood give leisure to their humours (but feed them) to Consider what is best.
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This being the humor of the world, no wonder that there be so few prudent and wise.
This being the humour of the world, no wonder that there be so few prudent and wise.
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Since things are thus, learne this of it, if there be so few prudent and wise,
Since things Are thus, Learn this of it, if there be so few prudent and wise,
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as the Prophets complaine in all times. To whom is the arme of the Lord revealed;
as the prophets complain in all times. To whom is the arm of the Lord revealed;
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and, Who hath beleeved our report, &c. Then take heed of living by example, that we be not led away with the sway and error of the times:
and, Who hath believed our report, etc. Then take heed of living by Exampl, that we be not led away with the sway and error of the times:
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for seeing there are few wise and prudent, it is better and safer to follow one man reformed by judgement,
for seeing there Are few wise and prudent, it is better and safer to follow one man reformed by judgement,
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then a thousand others, one man is worth a thousand who is led with judgement and by the Spirit of God.
then a thousand Others, one man is worth a thousand who is led with judgement and by the Spirit of God.
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And likewise take no scandall, if you see men runne upon heapes in the broad and worst way,
And likewise take no scandal, if you see men run upon heaps in the broad and worst Way,
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5000
for that men have alwayes done, it is the complaint of all the Prophets in all times, calling the better sort few:
for that men have always done, it is the complaint of all the prophets in all times, calling the better sort few:
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as the grapes after the vintage, like a few scattered eares of corne after harvest: one of a Citty, and two of a Tribe, a few of all. as the grapes After the vintage, like a few scattered ears of corn After harvest: one of a city, and two of a Tribe, a few of all.
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5002
Therefore now let us seale this truth with this exhortation.
Therefore now let us seal this truth with this exhortation.
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5003
That we labour to be of that few that are truely wise and prudent, examine are we of those few or not? and what have we in us that may secure us to be of this small number;
That we labour to be of that few that Are truly wise and prudent, examine Are we of those few or not? and what have we in us that may secure us to be of this small number;
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for if we be not, we shall never be saved.
for if we be not, we shall never be saved.
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5005
For Christs flocke is a little flocke; and few there be that shall enter in at that straite gate:
For Christ flock is a little flock; and few there be that shall enter in At that strait gate:
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5006
what hast thou then which may discover unto thine owne soule that thou art of that number,
what hast thou then which may discover unto thine own soul that thou art of that number,
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5007
and not of the common multitude that shall be damned? it is a thing worth the inquiring of our soules;
and not of the Common multitude that shall be damned? it is a thing worth the inquiring of our Souls;
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5008
what have we in us that may charactarise us to be Gods true servants, Christs true children,
what have we in us that may charactarise us to be God's true Servants, Christ true children,
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5009
and members of the Church? and never rest in a common perswasion of common grace, which castawayes may have as well as we.
and members of the Church? and never rest in a Common persuasion of Common grace, which castaways may have as well as we.
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5010
We must strive for some distinct grace that reprobates cannot attaine unto. Who is wise and he shall understand these things, prudent, &c.
We must strive for Some distinct grace that Reprobates cannot attain unto. Who is wise and he shall understand these things, prudent, etc.
pns12 vmb vvi p-acp d j n1 cst n2-jn vmbx vvi p-acp. r-crq vbz j cc pns31 vmb vvi d n2, j, av
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5011
But to come more particularly to the words, Who is wise and he shall understand these things, The holy man of God here in his exhortation naming wisedome, singling out wise and prudent men;
But to come more particularly to the words, Who is wise and he shall understand these things, The holy man of God Here in his exhortation naming Wisdom, singling out wise and prudent men;
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5012
Who is wise and who is prudent? he toucheth men upon the quicke right veine,Who is wise and who is prudent? he touches men upon the quick right vein,
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5013
for who is there that would not be thought wise and prudent? a corrupt man naturally rather desires to be thought sinnefull then weake, judge him as you will,
for who is there that would not be Thought wise and prudent? a corrupt man naturally rather Desires to be Thought sinful then weak, judge him as you will,
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5014
so you judge him not to be an unwise, an unprudent man.
so you judge him not to be an unwise, an unprudent man.
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5015
A proud man till he be subdued and humbled, had rather be thought dishonest then simple,
A proud man till he be subdued and humbled, had rather be Thought dishonest then simple,
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5016
because if hee be dishonest, he thinkes it is out of choice: but to be simple, this argueth imperfection, and not freedome and bravery of spirit:
Because if he be dishonest, he thinks it is out of choice: but to be simple, this argue imperfection, and not freedom and bravery of Spirit:
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5017
therefore it being the naturall desire and instinct of all men to be thought wise and to bee so, hee endeavours to worke upon that affection in them, Who is wise, &c. Well saith he, I know you all desire to be thought wise and prudent men, would you make it good that you are so indeed? beleeve my sayings, this is the way, whosoever is wise let him understand these things,
Therefore it being the natural desire and instinct of all men to be Thought wise and to be so, he endeavours to work upon that affection in them, Who is wise, etc. Well Says he, I know you all desire to be Thought wise and prudent men, would you make it good that you Are so indeed? believe my sayings, this is the Way, whosoever is wise let him understand these things,
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5018
and he that is prudent let him hearken to these things that I have spoken.
and he that is prudent let him harken to these things that I have spoken.
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5019
Man at first when he had communion with wisedome it selfe was a wise creature, till he hearkened to Sathan and so lost all, becomming as the beasts which perish.
Man At First when he had communion with Wisdom it self was a wise creature, till he harkened to Sathan and so lost all, becoming as the beasts which perish.
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5020
Yet in that glorious building, since the corruption of nature this amongst that rubbish is reserved, that above all things there is a desire to be happy and wise, which two desires are naturally the leading desires in men, To desire to doe well, and to be wise. Yet in that glorious building, since the corruption of nature this among that rubbish is reserved, that above all things there is a desire to be happy and wise, which two Desires Are naturally the leading Desires in men, To desire to do well, and to be wise.
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5021
Therefore the Prophet here upon that which is left in mans nature takes advantage to build true wisdome and knowledge indeed.
Therefore the Prophet Here upon that which is left in men nature Takes advantage to built true Wisdom and knowledge indeed.
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5022
To come then in briefe to shew what this wisedome and prudence is, for there is some distinction betweene wisedome and prudence. Wisedome is a heavenly light set up in the soule by the Spirit of God, whereby it discerneth the generall truths concerning God, our selves, the state of the Church, the priviledges of Christianity, and such like:
To come then in brief to show what this Wisdom and prudence is, for there is Some distinction between Wisdom and prudence. Wisdom is a heavenly Light Set up in the soul by the Spirit of God, whereby it discerneth the general truths Concerning God, our selves, the state of the Church, the privileges of Christianity, and such like:
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5023
in summe it is a right divine apprehension of spirituall truths.
in sum it is a right divine apprehension of spiritual truths.
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5024
And prudence, this is a kinde of sharpenesse of spirit, whereby the Spirit of God directs the soule, knowing the right generall principles to particular cases. And prudence, this is a kind of sharpness of Spirit, whereby the Spirit of God directs the soul, knowing the right general principles to particular cases.
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5025
Prudence is an application of the generall knowledge of generall things to particulars, and is an ordering of the life in particular exigencies and cases in a right order, according to the direction of the Spirit,
Prudence is an application of the general knowledge of general things to particulars, and is an ordering of the life in particular exigencies and cases in a right order, according to the direction of the Spirit,
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5026
as wee have it, Prov. 8. I wisdome dwell with prudence.
as we have it, Curae 8. I Wisdom dwell with prudence.
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5027
Divine wisedome wheresoever it is dwells with prudence; that is, where God doth inlighten the understanding to conceive aright of the misteries of salvation, there it dwells with prudence, that is, it directs the soule to an orderly carriage of life towards God and man,
Divine Wisdom wheresoever it is dwells with prudence; that is, where God does inlighten the understanding to conceive aright of the Mysteres of salvation, there it dwells with prudence, that is, it directs the soul to an orderly carriage of life towards God and man,
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5028
and in regard of it selfe, every way as it should doe, in all estates, times and conditions, that is meant here by prudence, a particular gift whereby a man is fit to consult and deliberate of things in particular to be done, in particular cases of conscience and the like.
and in regard of it self, every Way as it should do, in all estates, times and conditions, that is meant Here by prudence, a particular gift whereby a man is fit to consult and deliberate of things in particular to be done, in particular cases of conscience and the like.
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5029
Now wisedome and prudence they are both together in Gods people, howsoever perhaps one is more excellent then another.
Now Wisdom and prudence they Are both together in God's people, howsoever perhaps one is more excellent then Another.
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5030
Some are wiser who have a deeper search of truths in generall:
some Are Wiser who have a Deeper search of truths in general:
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5031
and some are more prudent in their wayes, that are weaker Christians for the maine generall truths.
and Some Are more prudent in their ways, that Are Weaker Christians for the main general truths.
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Yet there is not a good Christian but he hath so much prudence as will bring him to Heaven.
Yet there is not a good Christian but he hath so much prudence as will bring him to Heaven.
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5033
But God giveth extraordinary wisedome to some, because they are leaders of others.
But God gives extraordinary Wisdom to Some, Because they Are leaders of Others.
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5034
Yet though in Gods dispensation there be a difference, yet in every Christian they are joyned together, there is no Christian but hee is wise for himselfe, which is Prudence. This is as it were the salt which seasoneth all other graces, and knowledge whatsoever:
Yet though in God's Dispensation there be a difference, yet in every Christian they Are joined together, there is no Christian but he is wise for himself, which is Prudence. This is as it were the salt which seasoneth all other graces, and knowledge whatsoever:
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5035
for what is knowledge without discretion, but a foolish humour? what is Patience but blockishnesse,
for what is knowledge without discretion, but a foolish humour? what is Patience but blockishness,
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5036
if a man doe not discerne how, why and upon what ground to be patient? what is Religiousnesse without this,
if a man do not discern how, why and upon what ground to be patient? what is Religiousness without this,
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5037
but superstition, and what is Zeale but an indiscreet heate, if it be not seasoned with this Prudence? yea and what is Constancy it selfe,
but Superstition, and what is Zeal but an indiscreet heat, if it be not seasoned with this Prudence? yea and what is Constancy it self,
cc-acp n1, cc r-crq vbz n1 p-acp dt j n1, cs pn31 vbb xx vvn p-acp d n1? uh cc q-crq vbz n1 pn31 n1,
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but an indiscreet rigour and stifnesse without wit.
but an indiscreet rigour and stiffness without wit.
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So that it is the seasoning of all other graces whatsoever, that which puts bounds and measure unto all:
So that it is the seasoning of all other graces whatsoever, that which puts bounds and measure unto all:
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therefore hee joynes it with Wisdome, who is wise and who is prudent? good as we say consists of a whole entire cause,
Therefore he joins it with Wisdom, who is wise and who is prudent? good as we say consists of a Whole entire cause,
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unto which must be occurrence of all circumstances together, one defect may make it to be sinnefull.
unto which must be occurrence of all Circumstances together, one defect may make it to be sinful.
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5042
So this is Prudence to observe a due order cloathed with circumstances of the manner and season of every good action and duty,
So this is Prudence to observe a due order clothed with Circumstances of the manner and season of every good actium and duty,
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therefore be joynes heere Prudence. Who is wise and he shall understand these things, prud•nt and he shall know them?
Therefore be joins Here Prudence. Who is wise and he shall understand these things, prud•nt and he shall know them?
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5044
Now these be the two graces that leade and guide a mans life:
Now these be the two graces that lead and guide a men life:
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there must be first a generall understanding and light of the soule, and then there must be a particular light to apply this generall to particulars.
there must be First a general understanding and Light of the soul, and then there must be a particular Light to apply this general to particulars.
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5046
Prudence is as it were the steward of the soule, which dispenceth the light thereof according to particular occasions.Prudence is as it were the steward of the soul, which dispenceth the Light thereof according to particular occasions.
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Now for Wisdome and Prudence, we will not insist long on them, onely we will draw towards a right discerning of them squared and proportioned to our understandings by resemblances of other things:
Now for Wisdom and Prudence, we will not insist long on them, only we will draw towards a right discerning of them squared and proportioned to our understandings by resemblances of other things:
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5048
for a man may know what they are in divine things, by some proportion to humane things, what they are there,
for a man may know what they Are in divine things, by Some proportion to humane things, what they Are there,
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5049
as to give a little light to it.
as to give a little Light to it.
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5050
He is a wise prudent man in the world that will be sure to make the greatest his friend. He is a wise prudent man in the world that will be sure to make the greatest his friend.
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So God being the greatest of all and most able to doe us good, he is a wise and prudent man that makes him his friend,
So God being the greatest of all and most able to do us good, he is a wise and prudent man that makes him his friend,
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and cares not who hee breake with, so he breake not with God.
and Cares not who he break with, so he break not with God.
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And we account him also a wise and prudent man in the world, that like the wise steward in the Gospell provides for the worst times:
And we account him also a wise and prudent man in the world, that like the wise steward in the Gospel provides for the worst times:
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what course did he take for himselfe herein, hee provides for, as he fore-sees danger. what course did he take for himself herein, he provides for, as he foresees danger.
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So spirituall Wisdome and Prudence will direct a man what is best for his latter end, his eternall rest and happinesse in another world.
So spiritual Wisdom and Prudence will Direct a man what is best for his latter end, his Eternal rest and happiness in Another world.
av j n1 cc n1 vmb vvi dt n1 q-crq vbz js p-acp po31 d n1, po31 j n1 cc n1 p-acp j-jn n1.
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Heavenly wisdome prefixeth to a man a full view of his latter end, and that which followeth thereupon in another world,
Heavenly Wisdom prefixeth to a man a full view of his latter end, and that which follows thereupon in Another world,
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and so makes him provide before hand, and direct all things to that end.
and so makes him provide before hand, and Direct all things to that end.
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A wiseman will not have things to seeke when he comes to make use of them, like the foolish virgins who had their oyle to seeke when they should have had it ready.
A Wiseman will not have things to seek when he comes to make use of them, like the foolish Virgins who had their oil to seek when they should have had it ready.
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He is truely spiritually wise towards his latter end, that as hee knowes there is a state to come,
He is truly spiritually wise towards his latter end, that as he knows there is a state to come,
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so is truely prudent to have all things ready against that time, that considering the uncertainety of this life, hee may not bee surprized unawares,
so is truly prudent to have all things ready against that time, that considering the uncertainty of this life, he may not be surprised unawares,
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like those glorious virgins who had a lamp without oyle.
like those glorious Virgins who had a lamp without oil.
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And amongst men he is also counted a wise and prudent man, that makes a right choice,
And among men he is also counted a wise and prudent man, that makes a right choice,
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for this is wisdome, when a man discerneth a difference, and answerably makes his choice. Simile mat•r erroris, saith one, Likenesse is the mother of error.
for this is Wisdom, when a man discerneth a difference, and answerably makes his choice. Simile mat•r Error, Says one, Likeness is the mother of error.
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There is a likenesse betweene good and bad in the world, and betweene truth and error,
There is a likeness between good and bad in the world, and between truth and error,
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now hee is a wiseman, who is not catchr with these resemblances, but discerneth a difference between temporall & eternall things, shadowes & substances, realities and appearances of things,
now he is a Wiseman, who is not catchr with these resemblances, but discerneth a difference between temporal & Eternal things, shadows & substances, realities and appearances of things,
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and suitably chooseth eternals before temporals, the favour of God before the favour of men,
and suitably chooses eternals before temporals, the favour of God before the favour of men,
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and in a word those things which concerne everlasting happines, before those that are perishing, Wisdome is seen in choice.
and in a word those things which concern everlasting happiness, before those that Are perishing, Wisdom is seen in choice.
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By these few instances named, we may see what heavenly wisdome and prudence is, by proportion of Wisdome and Prudence in earthly things.
By these few instances nam, we may see what heavenly Wisdom and prudence is, by proportion of Wisdom and Prudence in earthly things.
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Now considering that there is a better state in another world then in this, he must needs be a wise man that orders things so,
Now considering that there is a better state in Another world then in this, he must needs be a wise man that order things so,
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as that he may not loose eternity. Most men in the world are pennywise and pound foolish, as we say:
as that he may not lose eternity. Most men in the world Are pennywise and pound foolish, as we say:
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wise to a particular end, to get particular favours and riches, so to satisfie their intentions:
wise to a particular end, to get particular favours and riches, so to satisfy their intentions:
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but for the maine which is Wisdome indeed, to looke to their last estate and happinesse,
but for the main which is Wisdom indeed, to look to their last estate and happiness,
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and to fit their actions and courses that way, how few are wise to purpose? how few provide for eternity? therefore no marvell the Prophet saith, who is wise and who is prudent? because men live by sense and not by Faith.
and to fit their actions and courses that Way, how few Are wise to purpose? how few provide for eternity? Therefore no marvel the Prophet Says, who is wise and who is prudent? Because men live by sense and not by Faith.
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Who is wise and he shall understand these things? prudent and he shall know them. Who is wise and he shall understand these things? prudent and he shall know them.
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Now the next thing to be observed hence is this, That the wise and prudent onely know these things.
Now the next thing to be observed hence is this, That the wise and prudent only know these things.
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There must be Wisdome and Prudence before we can know divine Truthes and make use of them:
There must be Wisdom and Prudence before we can know divine Truths and make use of them:
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and then observe further, That true Wisdome and Prudence carries men to Gods Word.
and then observe further, That true Wisdom and Prudence carries men to God's Word.
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Who is wise to understand these things? by divine Truth we grow wise and prudent, the Spirit ioyning with the same,
Who is wise to understand these things? by divine Truth we grow wise and prudent, the Spirit joining with the same,
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and then we come to make a right use of them.
and then we come to make a right use of them.
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There must bee first a spirituall Wisdome and Prudence inlightned by the Spirit, ere we can make use of the word aright to taste and relish it.
There must be First a spiritual Wisdom and Prudence enlightened by the Spirit, ere we can make use of the word aright to taste and relish it.
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Because though the word be light, yet light alone is not sufficicient to cause sight, but there must concurre unto the outward light an inward sight:
Because though the word be Light, yet Light alone is not sufficient to cause sighed, but there must concur unto the outward Light an inward sighed:
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grace must illuminate the understanding and put a heavenly light into the soule.
grace must illuminate the understanding and put a heavenly Light into the soul.
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As by the light within meeting with the light without, the eye being the instrument of sight, applying it selfe to the thing, thence comes sight.
As by the Light within meeting with the Light without, the eye being the Instrument of sighed, applying it self to the thing, thence comes sighed.
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So there be divine Truthes out of us, wherewith when the Holy Ghost puts an inward light into the soule, sanctified VVisdome and Prudence, then the inward light meeting with the light without, we see and apprehend.
So there be divine Truths out of us, wherewith when the Holy Ghost puts an inward Light into the soul, sanctified VVisdome and Prudence, then the inward Light meeting with the Light without, we see and apprehend.
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The Spirit therefore must joyne to worke VVisdome and Prudence. Naturally we are all dead and have lost our spirituall senses,
The Spirit Therefore must join to work VVisdome and Prudence. Naturally we Are all dead and have lost our spiritual Senses,
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therefore the Spirit of God must worke in us spirituall sences, sight and taste, that wee may see, discerne, and relish heavenly things;
Therefore the Spirit of God must work in us spiritual Senses, sighed and taste, that we may see, discern, and relish heavenly things;
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which ere we can doe, there must be a harmony betwixt the soule and the things, that is the soule must be made spirituall answerable to the heavenly things pitched upon,
which ere we can do, there must be a harmony betwixt the soul and the things, that is the soul must be made spiritual answerable to the heavenly things pitched upon,
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or else if the soule be not set in a suteable frame, it can never make a right use of them.
or Else if the soul be not Set in a suitable frame, it can never make a right use of them.
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Now when the understanding of a man is made wise by the Spirit of God, it will relish Wisdome and Prudence. For the Spirit of God together with the Scripture takes the scales off the eyes of the soule, subdues rebellious passions in the affections, especially that rebellion of the will, putting a new relish in all,
Now when the understanding of a man is made wise by the Spirit of God, it will relish Wisdom and Prudence. For the Spirit of God together with the Scripture Takes the scales off the eyes of the soul, subdues rebellious passion in the affections, especially that rebellion of the will, putting a new relish in all,
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so as they come to love affect and joy in heavenly things. Now when these scales of spirituall blindnesse are fallen off the eyes of the soule,
so as they come to love affect and joy in heavenly things. Now when these scales of spiritual blindness Are fallen off the eyes of the soul,
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and when rebellion is remooved from the will and affections, then it is fit to joyne and approove of heavenly things, else there is a contrariety and Antipathy betwixt the soule and these things:
and when rebellion is removed from the will and affections, then it is fit to join and approve of heavenly things, Else there is a contrariety and Antipathy betwixt the soul and these things:
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as the body, when the tounge is affected with some aguish humour, cannot relish things, though they be never so good, but affects and rellisheth all things suiting that distemper.
as the body, when the tongue is affected with Some aguish humour, cannot relish things, though they be never so good, but affects and relisheth all things suiting that distemper.
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So it is with the soule when it is not inlightned, it judgeth all things carnally, there being an antipathy betweene the soule and divine truths brought home unto it, perhaps a soule not inlightned or sanctified will apprehend the generallities of truth very well:
So it is with the soul when it is not enlightened, it Judgeth all things carnally, there being an antipathy between the soul and divine truths brought home unto it, perhaps a soul not enlightened or sanctified will apprehend the generallities of truth very well:
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but when they are pressed home to practise, then unlesse the soule be changed, it will rise up and swell against divine truths,
but when they Are pressed home to practice, then unless the soul be changed, it will rise up and swell against divine truths,
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and reject the practise of them.
and reject the practice of them.
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Without subduing grace to alter and change the soule, the affections thereof are like the March Sunnes, which stirre up a great many humors,
Without subduing grace to altar and change the soul, the affections thereof Are like the March Suns, which stir up a great many humours,
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but not spending them, they breed aguish humors and distempers.
but not spending them, they breed aguish humours and distempers.
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So the light of the word in a carnall heart, it meets with the humours of the soule and stirres them;
So the Light of the word in a carnal heart, it meets with the humours of the soul and stirs them;
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but if there be not grace in the soule to subdue these affections, it stirres them up to be the more malicious, especially if they be prest to particular duties in leaving of sinnefull courses:
but if there be not grace in the soul to subdue these affections, it stirs them up to be the more malicious, especially if they be pressed to particular duties in leaving of sinful courses:
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so that the Spirit of God must alter the understanding, and subdue the will and affections, ere there can be a conceiving of divine truths savingly.
so that the Spirit of God must altar the understanding, and subdue the will and affections, ere there can be a conceiving of divine truths savingly.
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Therefore before these acts, he joynes these graces: Who is wise, and who is prudent, &c.
Therefore before these acts, he joins these graces: Who is wise, and who is prudent, etc.
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The use hereof is this much, not to come to the divine truth of God with humane affections and spirits,
The use hereof is this much, not to come to the divine truth of God with humane affections and spirits,
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but to lift up our hearts to God.
but to lift up our hearts to God.
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Why Lord as things themselves are spirituall, so make me spirituall, that there may be a harmony betweene my soule and the things, that as there is a sweet rellish in divine truths,
Why Lord as things themselves Are spiritual, so make me spiritual, that there may be a harmony between my soul and the things, that as there is a sweet relish in divine truths,
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so there may be a sweet taste in mee, to answer that rellish which is in divine truths, that the wisdome of thy word and my wisedome may be one, then a man is wise.
so there may be a sweet taste in me, to answer that relish which is in divine truths, that the Wisdom of thy word and my Wisdom may be one, then a man is wise.
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There is not the commonest truth, or practicall point in Divinity, but it is a mistery and must be divinely understood,
There is not the Commonest truth, or practical point in Divinity, but it is a mystery and must be divinely understood,
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and must have prudence to goe about it as we should doe.
and must have prudence to go about it as we should do.
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Repentance and the knowledge of sinne, it is a mistery, till a man be sanctified in his understanding he can never know what spirituall misery is, till the inward man be inlightned and sanctified to know what a contrariety there is betweene sinne and the Spirit of God.
Repentance and the knowledge of sin, it is a mystery, till a man be sanctified in his understanding he can never know what spiritual misery is, till the inward man be enlightened and sanctified to know what a contrariety there is between sin and the Spirit of God.
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5109
As no man can know throughly what sicknesse is, but he that hath beene sicke, for the Phisitian doth not know sicknesse so well as the patient who feeles it.
As no man can know thoroughly what sickness is, but he that hath been sick, for the physician does not know sickness so well as the patient who feels it.
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(19) sermon (DIV2)
772
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5110
So it is with a holy man sanctified by the Holy Ghost, tell him of sinne, he feeles it,
So it is with a holy man sanctified by the Holy Ghost, tell him of sin, he feels it,
av pn31 vbz p-acp dt j n1 vvn p-acp dt j n1, vvb pno31 pp-f n1, pns31 vvz pn31,
(19) sermon (DIV2)
772
Image 229
5111
and the noisomenesse of it, the opposition of it to his comfort and communion with God.
and the noisomeness of it, the opposition of it to his Comfort and communion with God.
cc dt n1 pp-f pn31, dt n1 pp-f pn31 p-acp po31 n1 cc n1 p-acp np1.
(19) sermon (DIV2)
772
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5112
Onely the spirituall inlightned man can tell what Repentance, sin, sorrow for sin, and the spirituall health of the soule is.
Only the spiritual enlightened man can tell what Repentance, since, sorrow for since, and the spiritual health of the soul is.
j dt j vvn n1 vmb vvi r-crq n1, n1, n1 p-acp n1, cc dt j n1 pp-f dt n1 vbz.
(19) sermon (DIV2)
772
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5113
Therefore it is said here, Who is wise, and who is prudent? and he shall understand these things.
Therefore it is said Here, Who is wise, and who is prudent? and he shall understand these things.
av pn31 vbz vvn av, r-crq vbz j, cc r-crq vbz j? cc pns31 vmb vvi d n2.
(19) sermon (DIV2)
772
Image 229
5114
The end of the fourteenth Sermon.
The end of the fourteenth Sermon.
dt n1 pp-f dt ord n1.
(19) sermon (DIV2)
772
Image 229
5115
THE FIFTEENTH SERMON. HOS. 14.10.
THE FIFTEENTH SERMON. HOS. 14.10.
dt ord n1. fw-la. crd.
(20) sermon (DIV2)
772
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5116
Who is wise and he shall understand these things? prudent and he shall know them? for the wayes of the Lord are right, the just shall walke in them,
Who is wise and he shall understand these things? prudent and he shall know them? for the ways of the Lord Are right, the just shall walk in them,
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(20) sermon (DIV2)
773
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5117
but the transgressors shall fall therein.
but the transgressors shall fallen therein.
cc-acp dt n2 vmb vvi av.
(20) sermon (DIV2)
773
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5118
AT length by divine assistance, we are come unto the conclusion of this short Chapter, wherin the Holy Ghost from God hath shewed such bowells of mercy and tender compassion unto miserable sinners, incouraging them to returne unto the Lord, by many and severall arguments, being formerly insisted upon:
AT length by divine assistance, we Are come unto the conclusion of this short Chapter, wherein the Holy Ghost from God hath showed such bowels of mercy and tender compassion unto miserable Sinners, encouraging them to return unto the Lord, by many and several Arguments, being formerly insisted upon:
p-acp n1 p-acp j-jn n1, pns12 vbr vvn p-acp dt n1 pp-f d j n1, c-crq dt j n1 p-acp np1 vhz vvn d n2 pp-f n1 cc j n1 p-acp j n2, vvg pno32 pc-acp vvi p-acp dt n1, p-acp d cc j n2, vbg av-j vvd p-acp:
(20) sermon (DIV2)
774
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5119
our last worke was to shew you what Wisdome and prudence was, the difference of them,
our last work was to show you what Wisdom and prudence was, the difference of them,
po12 ord n1 vbds pc-acp vvi pn22 r-crq n1 cc n1 vbds, dt n1 pp-f pno32,
(20) sermon (DIV2)
774
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5120
and how that none without these endowments are able to know and make use of divine Truthes and misteries of Religion.
and how that none without these endowments Are able to know and make use of divine Truths and Mysteres of Religion.
cc c-crq d pi p-acp d n2 vbr j pc-acp vvi cc vvi n1 pp-f j-jn n2 cc n2 pp-f n1.
(20) sermon (DIV2)
774
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5121
Who is wise and he shall understand these things? prudent and he shall know them? &c. We came then to shew that there must be Prudence and Wisdome, before wee can understand divine Truthes, there must be an illumination within:Who is wise and he shall understand these things? prudent and he shall know them? etc. We Come then to show that there must be Prudence and Wisdom, before we can understand divine Truths, there must be an illumination within:
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(20) sermon (DIV2)
774
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5122
it is not sufficient to have the light of the Scripture outwardly, but there must be a light of the eye to see:
it is not sufficient to have the Light of the Scripture outwardly, but there must be a Light of the eye to see:
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(20) sermon (DIV2)
775
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5123
there must be wisdome and Prudence gathered from the Scriptures.
there must be Wisdom and Prudence gathered from the Scriptures.
pc-acp vmb vbi n1 cc n1 vvn p-acp dt n2.
(20) sermon (DIV2)
775
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5124
Now VVisdome and Prudence, if they be divine (as here is meant) it is not a discreet managing of outward affaires of our personall condition,
Now VVisdome and Prudence, if they be divine (as Here is meant) it is not a discreet managing of outward affairs of our personal condition,
av n1 cc n1, cs pns32 vbb j-jn (c-acp av vbz vvn) pn31 vbz xx dt j n-vvg pp-f j n2 pp-f po12 j n1,
(20) sermon (DIV2)
775
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5125
but an ordering of our course to Heaven-ward.
but an ordering of our course to Heavenward.
cc-acp dt n-vvg pp-f po12 n1 p-acp n1.
(20) sermon (DIV2)
775
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5126
Wherefore a man may know whether he be wise and prudent by his relishing of divine Truthes,
Wherefore a man may know whither he be wise and prudent by his relishing of divine Truths,
c-crq dt n1 vmb vvi cs pns31 vbb j cc j p-acp po31 vvg pp-f j-jn n2,
(20) sermon (DIV2)
775
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5127
for otherwise he is not wise and prudent in these things, which are the maine.
for otherwise he is not wise and prudent in these things, which Are the main.
c-acp av pns31 vbz xx j cc j p-acp d n2, r-crq vbr dt j.
(20) sermon (DIV2)
775
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5128
Now having shewed, that onely the wise and prudent can conceive and make a right use of these great things delivered, he comes to shew and defend the equity of Gods wayes,
Now having showed, that only the wise and prudent can conceive and make a right use of these great things Delivered, he comes to show and defend the equity of God's ways,
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(20) sermon (DIV2)
776
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5129
how crooked soever they seeme to flesh and blood: these things ought to be hearkned unto, because they are the wayes of God.
how crooked soever they seem to Flesh and blood: these things ought to be hearkened unto, Because they Are the ways of God.
c-crq j av pns32 vvb p-acp n1 cc n1: d n2 vmd pc-acp vbi vvd p-acp, c-acp pns32 vbr dt n2 pp-f np1.
(20) sermon (DIV2)
776
Image 248
5130
The wayes of the Lord are right.
The ways of the Lord Are right.
dt n2 pp-f dt n1 vbr j-jn.
(20) sermon (DIV2)
776
Image 248
5131
By wayes heere he understandeth the whole Law and Gospell, the whole Word of God, which he calleth right, not onely because 1. They are Righteous in themselves, but 2. Because they reforme whatsoever is amisse in us and rectifie us, and 3. VVorke whatsoever is needfull for our good and salvation.
By ways Here he understands the Whole Law and Gospel, the Whole Word of God, which he calls right, not only Because 1. They Are Righteous in themselves, but 2. Because they reform whatsoever is amiss in us and rectify us, and 3. VVorke whatsoever is needful for our good and salvation.
p-acp n2 av pns31 vvz dt j-jn n1 cc n1, dt j-jn n1 pp-f np1, r-crq pns31 vvz av-jn, xx av-j c-acp crd pns32 vbr j p-acp px32, cc-acp crd c-acp pns32 vvi r-crq vbz av p-acp pno12 cc vvi pno12, cc crd n1 r-crq vbz j p-acp po12 j cc n1.
(20) sermon (DIV2)
777
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5132
Now more particularly, Gods wayes are 1. Those wayes wherein he walks to us:
Now more particularly, God's ways Are 1. Those ways wherein he walks to us:
av av-dc av-j, npg1 n2 vbr crd d n2 c-crq pns31 vvz p-acp pno12:
(20) sermon (DIV2)
778
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5133
or 2. The wayes that he prescribes us to walk in, and 3. Our wayes as they are conformable to his. or 2. The ways that he prescribes us to walk in, and 3. Our ways as they Are conformable to his.
cc crd dt n2 cst pns31 vvz pno12 pc-acp vvi p-acp, cc crd po12 n2 c-acp pns32 vbr j p-acp png31.
(20) sermon (DIV2)
778
Image 248
5134
Any of these are the wayes of God, of all which more heereafter.
Any of these Are the ways of God, of all which more hereafter.
d pp-f d vbr dt n2 pp-f np1, pp-f d r-crq n1 av.
(20) sermon (DIV2)
779
Image 248
5135
The wayes wherein he walkes to us, because many of them are untraceable as unsearchable to us, are not here meant.
The ways wherein he walks to us, Because many of them Are untraceable as unsearchable to us, Are not Here meant.
dt n2 c-crq pns31 vvz p-acp pno12, p-acp d pp-f pno32 vbr j c-acp j p-acp pno12, vbr xx av vvn.
(20) sermon (DIV2)
780
Image 248
5136
As those of Election, Predestination, and Reprobation: the reasons whereof, if we take them comparatively, cannot be searched out,
As those of Election, Predestination, and Reprobation: the Reasons whereof, if we take them comparatively, cannot be searched out,
p-acp d pp-f n1, n1, cc n1: dt n2 c-crq, cs pns12 vvb pno32 av-j, vmbx vbi vvn av,
(20) sermon (DIV2)
780
Image 248
5137
why God should take one and not another, it is an unsearchable way.
why God should take one and not Another, it is an unsearchable Way.
c-crq np1 vmd vvi crd cc xx j-jn, pn31 vbz dt j n1.
(20) sermon (DIV2)
780
Image 248
5138
But take a man single (out of comparison) the wayes of God will appeare to be right,
But take a man single (out of comparison) the ways of God will appear to be right,
cc-acp vvb dt n1 j (av pp-f n1) dt n2 pp-f np1 vmb vvi pc-acp vbi j-jn,
(20) sermon (DIV2)
780
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5139
even in that harsh decree which many men stumble so much at, for none are ever brought in the execution of that decree to be damned,
even in that harsh Decree which many men Stumble so much At, for none Are ever brought in the execution of that Decree to be damned,
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(20) sermon (DIV2)
780
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5140
but you shall see the wayes of the Lord right, who a long time together offers them a great deale of mercy, which they refusing,
but you shall see the ways of the Lord right, who a long time together offers them a great deal of mercy, which they refusing,
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(20) sermon (DIV2)
780
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5141
and resisting the Holy Ghost, taking wilfully contrary courses, worke out their owne damnation.
and resisting the Holy Ghost, taking wilfully contrary courses, work out their own damnation.
cc vvg dt j n1, vvg av-j j-jn n2, vvb av po32 d n1.
(20) sermon (DIV2)
780
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5142
So that at length the issue of those unsearchable wayes will appeare to be right in every particular, howsoever the comparative reason at the first,
So that At length the issue of those unsearchable ways will appear to be right in every particular, howsoever the comparative reason At the First,
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(20) sermon (DIV2)
780
Image 248
5143
why God singles out one man and not another will not appeare.
why God singles out one man and not Another will not appear.
c-crq np1 vvz av crd n1 cc xx j-jn vmb xx vvi.
(20) sermon (DIV2)
780
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5144
As for the wayes of his Providence, in governing the world and ruling of his Church, this is the way of God which is right:
As for the ways of his Providence, in governing the world and ruling of his Church, this is the Way of God which is right:
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(20) sermon (DIV2)
781
Image 248
5145
all which wayes though we cannot in all particulars see in this world;
all which ways though we cannot in all particulars see in this world;
d r-crq n2 c-acp pns12 vmbx p-acp d n2-j vvb p-acp d n1;
(20) sermon (DIV2)
781
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5146
yet in Heaven in the light of glory we shall see what cannot now be seene in the light of grace and nature.
yet in Heaven in the Light of glory we shall see what cannot now be seen in the Light of grace and nature.
av p-acp n1 p-acp dt n1 pp-f n1 pns12 vmb vvi r-crq vmbx av vbi vvn p-acp dt n1 pp-f n1 cc n1.
(20) sermon (DIV2)
781
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5147
For there be misteries in Providence, who can tell the reason why of men equally good, one should bee sorely afflicted,
For there be Mysteres in Providence, who can tell the reason why of men equally good, one should be sorely afflicted,
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(20) sermon (DIV2)
781
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5148
and the other should goe to Heaven without any affliction in a smooth way? none can give a reason of it,
and the other should go to Heaven without any affliction in a smooth Way? none can give a reason of it,
cc dt n-jn vmd vvi p-acp n1 p-acp d n1 p-acp dt j n1? pix vmb vvi dt n1 pp-f pn31,
(20) sermon (DIV2)
781
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5149
but we must subscribe to the hidden wisdome of God, whose wayes are unsearchable in his Providence, yet are they most right,
but we must subscribe to the hidden Wisdom of God, whose ways Are unsearchable in his Providence, yet Are they most right,
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(20) sermon (DIV2)
781
Image 248
5150
though they be above our conceit. If wee could conceive all Gods wayes, then they were not Gods wayes:
though they be above our conceit. If we could conceive all God's ways, then they were not God's ways:
cs pns32 vbb p-acp po12 n1. cs pns12 vmd vvi d ng1 n2, cs pns32 vbdr xx n2 n2:
(20) sermon (DIV2)
781
Image 248
5151
for in his wayes to us, he will so carry them as he will shew himselfe to bee above and beyond our shallow conceits.
for in his ways to us, he will so carry them as he will show himself to be above and beyond our shallow conceits.
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(20) sermon (DIV2)
781
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5152
But the wayes especially here meant are the wayes which he prescribes us to walke in,
But the ways especially Here meant Are the ways which he prescribes us to walk in,
p-acp dt n2 av-j av vvn vbr dt n2 r-crq pns31 vvz pno12 pc-acp vvi p-acp,
(20) sermon (DIV2)
782
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5153
and they are, 1. What we must beleeve, and then, 2. VVhat we must doe, there is,
and they Are, 1. What we must believe, and then, 2. What we must do, there is,
cc pns32 vbr, crd q-crq pns12 vmb vvi, cc av, crd q-crq pns12 vmb vdi, pc-acp vbz,
(20) sermon (DIV2)
782
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5154
First, Obedience of Faith, and then Obedience of life. These are Gods wayes prescribed in the word and only in the word.First, obedience of Faith, and then obedience of life. These Are God's ways prescribed in the word and only in the word.
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(20) sermon (DIV2)
783
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5155
Now our wayes, when they joyne with Gods wayes, that is, when our life, purposes and desires of the inner man, in our speeches, carriage and conversation agree with Gods wayes,
Now our ways, when they join with God's ways, that is, when our life, Purposes and Desires of the inner man, in our Speeches, carriage and Conversation agree with God's ways,
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(20) sermon (DIV2)
785
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5156
then in some sort they are Gods wayes, the just shall walke in them. They shall walke in these wayes, that is, in those wayes which God prescribeth.
then in Some sort they Are God's ways, the just shall walk in them. They shall walk in these ways, that is, in those ways which God prescribeth.
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(20) sermon (DIV2)
785
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5157
As for those wayes wherein God walkes to us, we have not so much to doe here to consider them.
As for those ways wherein God walks to us, we have not so much to do Here to Consider them.
p-acp p-acp d n2 c-crq np1 vvz p-acp pno12, pns12 vhb xx av av-d pc-acp vdi av pc-acp vvi pno32.
(20) sermon (DIV2)
785
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5158
But by walking in the wayes which he prescribes, we shall feele that his wayes to us will be nothing but mercy and truth.
But by walking in the ways which he prescribes, we shall feel that his ways to us will be nothing but mercy and truth.
p-acp p-acp vvg p-acp dt n2 r-crq pns31 vvz, pns12 vmb vvi cst po31 n2 p-acp pno12 vmb vbi pix p-acp n1 cc n1.
(20) sermon (DIV2)
785
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5159
The wayes of the Lord are right, those wayes that he prescribes to men to be beleeved and done, they are right and streight, that is, they are agreeable to the first rule of all. The ways of the Lord Are right, those ways that he prescribes to men to be believed and done, they Are right and straight, that is, they Are agreeable to the First Rule of all.
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(20) sermon (DIV2)
785
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5160
Right is the judgement and will of God:
Right is the judgement and will of God:
np1 vbz dt n1 cc n1 pp-f np1:
(20) sermon (DIV2)
785
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5161
He is the first truth, and the first good, the prime truth and good, which must rule all others, Mensura mensurans, as they use to speake in Schooles, the measure that measures all other things:
He is the First truth, and the First good, the prime truth and good, which must Rule all Others, Mensura mensurans, as they use to speak in Schools, the measure that measures all other things:
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(20) sermon (DIV2)
785
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5162
for all other things are onely so farre right; as they agree to the highest measure of all, which is Gods appointment and will.
for all other things Are only so Far right; as they agree to the highest measure of all, which is God's appointment and will.
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(20) sermon (DIV2)
785
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5163
So the wayes of God are said to be right, because they agree to his word and will:
So the ways of God Are said to be right, Because they agree to his word and will:
np1 dt n2 pp-f np1 vbr vvn pc-acp vbi j-jn, c-acp pns32 vvb p-acp po31 n1 cc n1:
(20) sermon (DIV2)
785
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5164
they are holy and pure, as himselfe is just, pure and holy. The wayes of the Lord are right.
they Are holy and pure, as himself is just, pure and holy. The ways of the Lord Are right.
pns32 vbr j cc j, c-acp px31 vbz j, j cc j. dt n2 pp-f dt n1 vbr j-jn.
(20) sermon (DIV2)
785
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5165
Right, as they agree to that which is right, and streight, and right likewise, because they lead directly to a right end.Right, as they agree to that which is right, and straight, and right likewise, Because they led directly to a right end.
j-jn, c-acp pns32 vvb p-acp d r-crq vbz j-jn, cc j, cc av-jn av, c-acp pns32 vvb av-j p-acp dt j-jn n1.
(20) sermon (DIV2)
787
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5166
We know a right line is that which is the shortest betweene two tearmes, that which leads from point to point is the shortest of all other lines.
We know a right line is that which is the Shortest between two terms, that which leads from point to point is the Shortest of all other lines.
pns12 vvb dt j-jn n1 vbz d r-crq vbz dt js p-acp crd n2, cst r-crq vvz p-acp n1 p-acp n1 vbz dt js pp-f d j-jn n2.
(20) sermon (DIV2)
787
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5167
So Gods wayes are right and streight, there are no other wayes which tend directly to happinesse, without error,
So God's ways Are right and straight, there Are no other ways which tend directly to happiness, without error,
np1 npg1 n2 vbr j-jn cc av-j, a-acp vbr dx n-jn n2 r-crq vvb av-j p-acp n1, p-acp n1,
(20) sermon (DIV2)
787
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5168
but Gods wayes, all other wayes are crooked wayes.
but God's ways, all other ways Are crooked ways.
cc-acp npg1 n2, d j-jn n2 vbr j n2.
(20) sermon (DIV2)
787
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5169
So Gods wayes are right, as they looke to God, and as they looke unto all other inferiour courses:
So God's ways Are right, as they look to God, and as they look unto all other inferior courses:
np1 npg1 n2 vbr j-jn, c-acp pns32 vvb p-acp np1, cc c-acp pns32 vvb p-acp d j-jn j-jn n2:
(20) sermon (DIV2)
787
Image 248
5170
they are right to examine all our wayes by, being the rule of them. And they are right, as they looke to Gods will and are ruled by him.
they Are right to examine all our ways by, being the Rule of them. And they Are right, as they look to God's will and Are ruled by him.
pns32 vbr j-jn pc-acp vvi d po12 n2 p-acp, vbg dt n1 pp-f pno32. cc pns32 vbr j-jn, c-acp pns32 vvb p-acp n2 vmb cc vbr vvn p-acp pno31.
(20) sermon (DIV2)
787
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5171
The wayes of the Lord are right
The ways of the Lord Are right
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Hence observe we in the first place, that the first thing wee should looke too in our conversation, must be to know this for a ground,
Hence observe we in the First place, that the First thing we should look too in our Conversation, must be to know this for a ground,
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That man is not a prescriber of his owne way, and that no creatures will is a rule. That man is not a prescriber of his own Way, and that no creatures will is a Rule.
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We must imbrace therefore no opinion of any man, or any course injoyned or prescribed by any man,
We must embrace Therefore no opinion of any man, or any course enjoined or prescribed by any man,
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further then it agrees with the first truth and the first right, Gods wayes are right:
further then it agrees with the First truth and the First right, God's ways Are right:
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right, as a standard that is a measure to measure all other measures by.right, as a standard that is a measure to measure all other measures by.
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So Gods will and truth revealed is a right rule, and the measure of all other rules whatsoever.
So God's will and truth revealed is a right Rule, and the measure of all other rules whatsoever.
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Directions therefore which we have of things to be beleeved and done from men, must be no further regarded then as they agree with the first standard.
Directions Therefore which we have of things to be believed and done from men, must be no further regarded then as they agree with the First standard.
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Therfore they are mistaken, and desperately mistaken, that make any mans will a rule, unlesse it be subordinate to that which is higher, at which time it becometh all one with the higher rule.
Therefore they Are mistaken, and desperately mistaken, that make any men will a Rule, unless it be subordinate to that which is higher, At which time it Becometh all one with the higher Rule.
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When a man subordinates his directions to Gods, then Gods and his are all one.
When a man subordinates his directions to God's, then God's and his Are all one.
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Otherwise without this subordination, wee make men gods, when we make their will a rule of our Obedience.
Otherwise without this subordination, we make men God's, when we make their will a Rule of our obedience.
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The wayes of the Lord are right. But of this onely a touch by the way: the maine point hence is,The ways of the Lord Are right. But of this only a touch by the Way: the main point hence is,
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The Word of the Lord is every way perfect and brings us to perfection. As we may see at large prooved.The Word of the Lord is every Way perfect and brings us to perfection. As we may see At large proved.
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Psalme. 19.7, &c. Where whatsoever is Good, Comfortable, Profitable, or Delightfull, either for this life or the life to come is all to bee had from thence.Psalm. 19.7, etc. Where whatsoever is Good, Comfortable, Profitable, or Delightful, either for this life or the life to come is all to be had from thence.
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And the Wiseman saith, Every word of God is pure, &c. A similitude taken from gold which is fined till it be pure,
And the Wiseman Says, Every word of God is pure, etc. A similitude taken from gold which is fined till it be pure,
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as it is expressed in another place, The words of the Lord are pure words, as silver tryed in a fornace of earth and purified seven times.
as it is expressed in Another place, The words of the Lord Are pure words, as silver tried in a furnace of earth and purified seven times.
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And so the Apostle to Timothy. All Scripture is given by inspiration of God, and is profitable for Doctrine, And so the Apostle to Timothy. All Scripture is given by inspiration of God, and is profitable for Doctrine,
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for Correction, for Reproofe, for instruction in Righteousnesse, that the man of God may be perfect, throughly furnished unto all good workes. for Correction, for Reproof, for instruction in Righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.
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Since then the wayes of God are so Right, Just, Pure, and Perfect; this is first for Reproofe of them that adde hereunto:
Since then the ways of God Are so Right, Just, Pure, and Perfect; this is First for Reproof of them that add hereunto:
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as our Romish adversaries who doe heerein by their traditions and additions, condemne God either of want of Wisedome, Love and Goodnesse, or of all.
as our Romish Adversaries who do herein by their traditions and additions, condemn God either of want of Wisdom, Love and goodness, or of all.
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So as all defects charged upon the Word, are charged upon God himselfe, who did not better provide and fore-see for his Church, what was good for it.
So as all defects charged upon the Word, Are charged upon God himself, who did not better provide and foresee for his Church, what was good for it.
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But the Wise man condemneth this their audacious boldnesse, where he saith, Adde thou not unto his words, least he reproove thee, and thou be found a lyar.
But the Wise man Condemneth this their audacious boldness, where he Says, Add thou not unto his words, lest he reprove thee, and thou be found a liar.
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They barre reading of the Scriptures, or to reade them in english especially, least the people become Heriticks.
They bar reading of the Scriptures, or to read them in english especially, lest the people become Heretics.
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They thinke it safe to reade their owne bookes and idle dreames, but reject the Word of God,
They think it safe to read their own books and idle dreams, but reject the Word of God,
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and then (as Ieremy speakes) What wisedome is in them? Surely none at all,
and then (as Ieremy speaks) What Wisdom is in them? Surely none At all,
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for the onely wisdome is to be governed by Gods most holy word.
for the only Wisdom is to be governed by God's most holy word.
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Againe, it is for Instruction unto us, to rest and rely upon this so holy, right, pure, and perfect word.
Again, it is for Instruction unto us, to rest and rely upon this so holy, right, pure, and perfect word.
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Since it is so sure and firme, we are to rest upon the Promises, and tremble at the threatnings,
Since it is so sure and firm, we Are to rest upon the Promises, and tremble At the threatenings,
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though we see not present performance of them, because not one of them shall faile.
though we see not present performance of them, Because not one of them shall fail.
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For (saith Christ) Heaven and Earth shall passe away, but one jot and title of the Law shall not faile. For (Says christ) Heaven and Earth shall pass away, but one jot and title of the Law shall not fail.
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What maketh so many judgements to overtake men, but their unbeliefe? what made their carcases to fall in the wildernesse,
What makes so many Judgments to overtake men, but their unbelief? what made their carcases to fallen in the Wilderness,
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so as they could not enter into the land of Canaan, but their unbeliefe? for (saith the text of them) They could not enter because of unbeliefe.
so as they could not enter into the land of Canaan, but their unbelief? for (Says the text of them) They could not enter Because of unbelief.
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Infidelity and not beleeving God, is the roote and cause of all our woe. Infidelity and not believing God, is the root and cause of all our woe.
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It beganne with our first Parents, and it cleaveth too close unto us, even unto this day.
It began with our First Parents, and it cleaveth too close unto us, even unto this day.
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This commeth from our Atheisme and selfe-love, that if a mortall man promise or sweare unto us, we beleeve him and rest upon his word:
This comes from our Atheism and Self-love, that if a Mortal man promise or swear unto us, we believe him and rest upon his word:
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but all that the great God can doe unto us by Promises, Commandements, Threatnings, Allurements,
but all that the great God can do unto us by Promises, commandments, Threatenings, Allurements,
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and gratious Examples, will not make us give credit to his word, but rather believe Satan,
and gracious Examples, will not make us give credit to his word, but rather believe Satan,
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and our owne false and deceitfull hearts. As for instance, God hath promised that If our sinnes were as red as scarlet,
and our own false and deceitful hearts. As for instance, God hath promised that If our Sins were as read as scarlet,
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yet he will make them whiter then the snow, though they be never so strong for us,yet he will make them Whiter then the snow, though they be never so strong for us,
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yet he hath promised to subdue them. If our wants be never so great, yet if we will trust in God;
yet he hath promised to subdue them. If our Wants be never so great, yet if we will trust in God;
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he hath promised to relieve us, and hath said, that he will not faile us nor forsake us, if wee cast our care upon him.
he hath promised to relieve us, and hath said, that he will not fail us nor forsake us, if we cast our care upon him.
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So for the Threatnings, we must beleeve that there is never a one of them, but they shall come to passe, as sure as the promises shall bee made good.
So for the Threatenings, we must believe that there is never a one of them, but they shall come to pass, as sure as the promises shall be made good.
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If these thoughts were firmely fetled in us, that the wayes of the Lord are right, and therefore must be all accomplished in their time, it would make us restlesse to flie from sinne,
If these thoughts were firmly fetled in us, that the ways of the Lord Are right, and Therefore must be all accomplished in their time, it would make us restless to fly from sin,
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and the punishments threatned, which all lye at the doore, and will quickly be upon us,
and the punishments threatened, which all lie At the door, and will quickly be upon us,
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if they be not avoyded by sound and hearty Repentance. Lastly, if every commandement be right sure and just, then when God commandeth doe it,
if they be not avoided by found and hearty Repentance. Lastly, if every Commandment be right sure and just, then when God commands do it,
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though the apparent danger be never so great and though it be never so contrary to flesh and blood, pleasure, profit,
though the apparent danger be never so great and though it be never so contrary to Flesh and blood, pleasure, profit,
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or preferment, yet know it is firme and sure, and that our happinesse stands in doing it, our misery in disobeying it.
or preferment, yet know it is firm and sure, and that our happiness Stands in doing it, our misery in disobeying it.
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As we know it was with Adam: what a suddaine change did his disobedience worke in himself, all the world since being leavened with that miserable contagious fal of his.
As we know it was with Adam: what a sudden change did his disobedience work in himself, all the world since being leavened with that miserable contagious fall of his.
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And for the whole word, this is a generall, we never want any good, but for want of love and obedience unto it.
And for the Whole word, this is a general, we never want any good, but for want of love and Obedience unto it.
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Great Prosperity shall they have (saith David) who love thy law, and no evill shall come unto them. Great Prosperity shall they have (Says David) who love thy law, and no evil shall come unto them.
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And we never had nor shall have any hurt, but from our unbeliefe and disobedience to the holy, pure,
And we never had nor shall have any hurt, but from our unbelief and disobedience to the holy, pure,
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and perfect word of God, which is attended with comfort and prosperity heere, and ••dlesse Glory heereafter.
and perfect word of God, which is attended with Comfort and Prosperity Here, and ••dlesse Glory hereafter.
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The wayes of the Lord are right.
The ways of the Lord Are right.
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In the next place, If the wayes of the Lord be right and streight, so streight that they leade directly to the right end, then it is cleere,
In the next place, If the ways of the Lord be right and straight, so straight that they lead directly to the right end, then it is clear,
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That the best way to come to a good and right end is to take Gods wayes. That the best Way to come to a good and right end is to take God's ways.
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For it is a right way, and the right way is alwayes the shortest way.
For it is a right Way, and the right Way is always the Shortest Way.
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Therefore when men take not Gods wayes, prescriptions and courses, they goe wide about, and seldome or never come to their intended end.
Therefore when men take not God's ways, prescriptions and courses, they go wide about, and seldom or never come to their intended end.
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Gods way is the right way, and therefore brings a man to his right end.
God's Way is the right Way, and Therefore brings a man to his right end.
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Sometimes men will have their turnings, their diverticula and vagaries, but they find by experience that Gods wayes they are the right wayes, so as they never attaine to comfort and peace untill they come againe into those wayes. God untill then suffereth them to be snared and hampered,
Sometime men will have their turnings, their diverticula and vagaries, but they find by experience that God's ways they Are the right ways, so as they never attain to Comfort and peace until they come again into those ways. God until then suffers them to be snared and hampered,
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and to eate the fruit of their owne wayes, and then they see the difference of Gods wayes and theirs,
and to eat the fruit of their own ways, and then they see the difference of God's ways and theirs,
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and that Gods wayes are the best, and the streightest wayes unto true happinesse.
and that God's ways Are the best, and the straightest ways unto true happiness.
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Indeed God suffers sometimes men that will have their owne wayes, to come quickly to them,
Indeed God suffers sometime men that will have their own ways, to come quickly to them,
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as some men hasten to be rich, and God suffers them to bee rich hastily:
as Some men hasten to be rich, and God suffers them to be rich hastily:
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yet they are none of Gods wayes which they take, but climbe up by fraud and deceit.
yet they Are none of God's ways which they take, but climb up by fraud and deceit.
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798
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I but that is only a particular end, which God suffereth them to attaine by bie wayes:
I but that is only a particular end, which God suffers them to attain by bye ways:
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(20) sermon (DIV2)
798
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but what will be the up-shot? Where will all these wayes end at length? surely in Hell.
but what will be the upshot? Where will all these ways end At length? surely in Hell.
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798
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For when a man goes out of the right, and streight, and direct way, to be great in the world, he is like a man vvho goes out of his way, vvhich is further about, who yet when he is in that vvay goes on through thicke and thinne,
For when a man Goes out of the right, and straight, and Direct Way, to be great in the world, he is like a man who Goes out of his Way, which is further about, who yet when he is in that Way Goes on through thick and thin,
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(20) sermon (DIV2)
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because he will gaine some way.
Because he will gain Some Way.
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798
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He goes on through thickets and hedges, faire and foule where he gets many scratches, brushes, and knocks.
He Goes on through thickets and hedges, fair and foul where he gets many Scratches, brushes, and knocks.
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(20) sermon (DIV2)
798
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Do any thinke in the world to attaine his particular ends, vvithout the direct vvayes of God, God may suffer him to attaine his particular end,
Do any think in the world to attain his particular ends, without the Direct ways of God, God may suffer him to attain his particular end,
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(20) sermon (DIV2)
798
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but vvith many flawes, knocks and brushes upon his conscience, vvhich many times he carrieth vvith him unto his grave,
but with many flaws, knocks and brushes upon his conscience, which many times he Carrieth with him unto his grave,
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(20) sermon (DIV2)
798
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and findes it a great deale better, both to attaine unto his particular ends by Gods wayes, and to have no more of any thing in the world then he can have vvith a good conscience.
and finds it a great deal better, both to attain unto his particular ends by God's ways, and to have no more of any thing in the world then he can have with a good conscience.
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798
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For though they be good men, oft-times God suffers such men to have bruses in their conscience all their dayes;
For though they be good men, ofttimes God suffers such men to have bruises in their conscience all their days;
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(20) sermon (DIV2)
798
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that they and others may know, that the best way, is the streight and right way, which at last will bring us best to our end.
that they and Others may know, that the best Way, is the straight and right Way, which At last will bring us best to our end.
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(20) sermon (DIV2)
798
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Having thus made it good, That the wayes of the Lord are right;
Having thus made it good, That the ways of the Lord Are right;
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(20) sermon (DIV2)
799
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now for conclusion of all the Prophet begins to shew the divers effects these right wayes of God have in two sorts of people, the godly and wicked.
now for conclusion of all the Prophet begins to show the diverse effects these right ways of God have in two sorts of people, the godly and wicked.
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1. That the just shall walke in them: 2. That the Transgressors shall fall therein. The just shall walke in them;
1. That the just shall walk in them: 2. That the Transgressors shall fallen therein. The just shall walk in them;
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(20) sermon (DIV2)
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who be the just men here spoken off? Such are just men who give to every one their due, that gives God his due in the first place,
who be the just men Here spoken off? Such Are just men who give to every one their endue, that gives God his due in the First place,
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and man in the second place, whereby it is framed. The just shall walk in them;
and man in the second place, whereby it is framed. The just shall walk in them;
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that is, they shall proceed and goe on in them till they be come to the end of their race, the Salvation of their soules. And more particularly.
that is, they shall proceed and go on in them till they be come to the end of their raze, the Salvation of their Souls. And more particularly.
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Just men, first are such, who have a respect unto al Gods commandements. Psa. 119.6. Just men, First Are such, who have a respect unto all God's Commandments. Psa. 119.6.
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Though in their disposition they find some more hard to them then others, yet they doe not allow themselves to breake any,
Though in their disposition they find Some more hard to them then Others, yet they do not allow themselves to break any,
cs p-acp po32 n1 pns32 vvb d dc j p-acp pno32 av n2-jn, av pns32 vdb xx vvi px32 pc-acp vvi d,
(20) sermon (DIV2)
803
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but strive so much the more earnestly and constantly to observe them, as they finde their natures opposite to them.
but strive so much the more earnestly and constantly to observe them, as they find their nature's opposite to them.
cc-acp vvb av av-d dt av-dc av-j cc av-j pc-acp vvi pno32, c-acp pns32 vvb po32 n2 j-jn p-acp pno32.
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803
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Now Hypocrites howsoever they doe many things in shew, yet like Herod and Iudas their hearts run in a wrong channell, they allow themselves to live in, and like of some sinne.
Now Hypocrites howsoever they do many things in show, yet like Herod and Iudas their hearts run in a wrong channel, they allow themselves to live in, and like of Some sin.
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(20) sermon (DIV2)
803
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The young man in the Gospell, had not a respect unto all Gods Commandements, though Christ loved his aimiable parts;
The young man in the Gospel, had not a respect unto all God's commandments, though christ loved his amiable parts;
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(20) sermon (DIV2)
803
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to this purpose Iames saith, Whosoever shall keepe the whole Law, and yet off end in one point, he is guilty of all.
to this purpose James Says, Whosoever shall keep the Whole Law, and yet off end in one point, he is guilty of all.
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(20) sermon (DIV2)
803
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That is, hee who alloweth himselfe in any one sinne, he is guilty of all. Aske Iudas, is murder good? he would have said no:
That is, he who alloweth himself in any one sin, he is guilty of all. Ask Iudas, is murder good? he would have said no:
cst vbz, pns31 r-crq vvz px31 p-acp d crd n1, pns31 vbz j pp-f d. vvb np1, vbz n1 j? pns31 vmd vhi vvn dx:
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803
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but he was covetous and allowed himselfe in it, and so drew upon him the guilt of all the rest.
but he was covetous and allowed himself in it, and so drew upon him the guilt of all the rest.
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803
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God is he who forbids sinning against them all: he who forbids one, forbids all: and being rightly turned to God, the same authority makes us leave all:
God is he who forbids sinning against them all: he who forbids one, forbids all: and being rightly turned to God, the same Authority makes us leave all:
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803
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it is not sinne, but the allowance of it that makes an Hypocrite.
it is not sin, but the allowance of it that makes an Hypocrite.
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803
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Againe, they doe things to a good end, the Glory of God, and the good of man.
Again, they do things to a good end, the Glory of God, and the good of man.
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804
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For want heereof, the almes, prayers and fasting of the Scribes and Pharisees (because they did nothing out of love to God or man,
For want hereof, the alms, Prayers and fasting of the Scribes and Pharisees (Because they did nothing out of love to God or man,
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(20) sermon (DIV2)
804
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but for vaine glory and carnall respects) are condemned of Christ.
but for vain glory and carnal respects) Are condemned of christ.
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804
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So some are brought in at the last day saying, Lord, Lord, have we not in thy name prophecied, and in thy name cast out Divels,
So Some Are brought in At the last day saying, Lord, Lord, have we not in thy name prophesied, and in thy name cast out Devils,
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and in thy name done many wonderfull works: and in thy name done many wonderful works:
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and yet Christ professeth not to know them, but calleth them workers of iniquity. They had Gifts and Calling and delivered true doctrine, &c. But heere was their failing, They prophecied in his name, but not for his Name.
and yet christ Professes not to know them, but calls them workers of iniquity. They had Gifts and Calling and Delivered true Doctrine, etc. But Here was their failing, They prophesied in his name, but not for his Name.
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804
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Their actions were good in themselves, and for others, but the end of them was naught,
Their actions were good in themselves, and for Others, but the end of them was nought,
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804
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and therefore both they and their workes are condemned.
and Therefore both they and their works Are condemned.
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(20) sermon (DIV2)
804
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Yet this is not so to be understood, but that Gods children have some thoughts of vaine glory which accompanieth and creepeth into their best actions,
Yet this is not so to be understood, but that God's children have Some thoughts of vain glory which accompanieth and creeps into their best actions,
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804
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but they doe acknowledge this for a sin, confesse it, and desire the Lord to pardon and subdue it,
but they do acknowledge this for a since, confess it, and desire the Lord to pardon and subdue it,
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(20) sermon (DIV2)
804
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and then it shall never be laid to their charge.
and then it shall never be laid to their charge.
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Because having of infirmities is not contrary to sincerity, but allowing of them, and living in them, in which case the Lord is more pleased with our Humiliation for our sinne,
Because having of infirmities is not contrary to sincerity, but allowing of them, and living in them, in which case the Lord is more pleased with our Humiliation for our sin,
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804
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then the motions to vaine-glory did offend him.
then the motions to vainglory did offend him.
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Thirdly a desire to grow in grace and to become better and better is a signe of uprightnes:
Thirdly a desire to grow in grace and to become better and better is a Signen of uprightness:
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805
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Christian Righteousnes, as it sees still need, so it still desires more grace and lesse sin, Christian Righteousness, as it sees still need, so it still Desires more grace and less since,
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(20) sermon (DIV2)
805
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because hee who hath a true heart, seeth both the want and worth of grace, and feeleth his want.
Because he who hath a true heart, sees both the want and worth of grace, and feeleth his want.
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805
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A man feeles not the want of Faith, Humility, and Love, till he have it in some sort,
A man feels not the want of Faith, Humility, and Love, till he have it in Some sort,
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as it is said Philip. 3.15. As many as are perfect are thus minded, to wit so many as are upright, all is one.
as it is said Philip. 3.15. As many as Are perfect Are thus minded, to wit so many as Are upright, all is one.
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805
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Lastly, this just uprightnesse is knowne by love of the Brethren: Lastly, this just uprightness is known by love of the Brothers:
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(20) sermon (DIV2)
806
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By this we know we are translated from death to life, because we love the Brethren. By this we know we Are translated from death to life, Because we love the Brothers.
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(20) sermon (DIV2)
806
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Contrary to which is that disposition which envieth at all things which suites not with their humours, as Iames speaketh of those who preferre men and have their persons in admiration in regard of outward things despising inferiours.
Contrary to which is that disposition which Envieth At all things which suits not with their humours, as James speaks of those who prefer men and have their Persons in admiration in regard of outward things despising inferiors.
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(20) sermon (DIV2)
806
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If therefore we will ever be counted righteous persons let us keepe these rules set downe here, have a respect to all Gods commandements, doe all things to the glory of God, desire to grow in grace, and love the Brethren.
If Therefore we will ever be counted righteous Persons let us keep these rules Set down Here, have a respect to all God's Commandments, do all things to the glory of God, desire to grow in grace, and love the Brothers.
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807
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And so it is also for Consolation unto such who are thus qualified:
And so it is also for Consolation unto such who Are thus qualified:
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808
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for unto them belongeth all the promises of this life and of that to come, They are in a blessed estate, for all things are theirs, because they are Christs,
for unto them belongeth all the promises of this life and of that to come, They Are in a blessed estate, for all things Are theirs, Because they Are Christ,
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(20) sermon (DIV2)
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therefore it is their bounden duty having an upright heart to rejoyce in God, as the Prophet speakes:
Therefore it is their bounden duty having an upright heart to rejoice in God, as the Prophet speaks:
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808
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Rejoyce in the Lord yee righteous, for praise is comely for the upright. Rejoice in the Lord ye righteous, for praise is comely for the upright.
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(20) sermon (DIV2)
808
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None have cause to rejoyce but upright men. 1. Because they of all others have title and right to joy: 2. Because they have command to doe it, seeing Heaven is theirs, all the promises are theirs,
None have cause to rejoice but upright men. 1. Because they of all Others have title and right to joy: 2. Because they have command to do it, seeing Heaven is theirs, all the promises Are theirs,
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and they are heires of all things: it is a comely service and the worke of Heaven. Against this some object.
and they Are Heirs of all things: it is a comely service and the work of Heaven. Against this Some Object.
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O but I find many sinnes, passions, and infirmities in my selfe, how then can I joy in God.
O but I find many Sins, passion, and infirmities in my self, how then can I joy in God.
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809
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To this we answer briefly, that the passions and infirmities of Gods servants, are not contrary to Christian uprightnesse, and righteousnesse:
To this we answer briefly, that the passion and infirmities of God's Servants, Are not contrary to Christian uprightness, and righteousness:
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810
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for Saint Iames saith, that Elias was a man subject to like passions and infirmities as we are, yet he was a righteous man,
for Saint James Says, that Elias was a man Subject to like passion and infirmities as we Are, yet he was a righteous man,
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(20) sermon (DIV2)
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though a man subject to the like passions as we are. Therefore the passions of Christians are not contrary to Christian, but to legall Righteousnesse.
though a man Subject to the like passion as we Are. Therefore the passion of Christians Are not contrary to Christian, but to Legal Righteousness.
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But we are not under the Law but under Grace. The first Covenant of works bids us have no sinne.
But we Are not under the Law but under Grace. The First Covenant of works bids us have no sin.
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The other Covenant bids us allow no sinne, this much is for that Question what is meant by just men. It remaines now that we should further enquire into that mysterie,
The other Covenant bids us allow no sin, this much is for that Question what is meant by just men. It remains now that we should further inquire into that mystery,
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how it is that just men walke in the wayes of God, and prosper therein: when yet wicked men called Transgressors, fall therein.
how it is that just men walk in the ways of God, and prosper therein: when yet wicked men called Transgressors, fallen therein.
c-crq pn31 vbz cst j n2 vvb p-acp dt n2 pp-f np1, cc vvb av: c-crq av j n2 vvn n2, vvb av.
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But this being a mistery by your patience wee will take time to unfold what we have to speake heereof the next time, if God bee so pleased.
But this being a mystery by your patience we will take time to unfold what we have to speak hereof the next time, if God be so pleased.
p-acp d vbg dt n1 p-acp po22 n1 pns12 vmb vvi n1 pc-acp vvi r-crq pns12 vhb pc-acp vvi av dt ord n1, cs np1 vbb av vvn.
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The end of the fifteenth Sermon.
The end of the fifteenth Sermon.
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THE SIXTEENTH SERMON. HOS. 14.10. — The wayes of the Lord are right, the just shall walke in them, but the transgressors shall fall therein.
THE SIXTEENTH SERMON. HOS. 14.10. — The ways of the Lord Are right, the just shall walk in them, but the transgressors shall fallen therein.
dt ord n1. fw-la. crd. — dt n2 pp-f dt n1 vbr j-jn, dt j vmb vvi p-acp pno32, cc-acp dt n2 vmb vvi av.
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GODS children have their times of deadnesse and disertion, and againe their times of quickning and rejoycing:
GOD'S children have their times of deadness and desertion, and again their times of quickening and rejoicing:
npg1 n2 vhb po32 n2 pp-f n1 cc n1, cc av po32 n2 pp-f j-vvg cc vvg:
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weeping doth not allwayes remaine unto them for their portion, but joy commeth in the morning:
weeping does not always remain unto them for their portion, but joy comes in the morning:
vvg vdz xx av vvi p-acp pno32 p-acp po32 n1, p-acp n1 vvz p-acp dt n1:
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in the worst times the Saints have alwayes some comforts afforded them which supporteth them against all the stormes and tempests they endure:
in the worst times the Saints have always Some comforts afforded them which supporteth them against all the storms and tempests they endure:
p-acp dt js n2 dt n2 vhb av d n2 vvd pno32 r-crq vvz pno32 p-acp d dt n2 cc n2 pns32 vvi:
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they have alwayes a Goshen to fly too, others shall perish in that way wherein they shall walke and escape.
they have always a Goshen to fly too, Others shall perish in that Way wherein they shall walk and escape.
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The just shall walke in them, but the transgressors shall fall therein. The just shall walk in them, but the transgressors shall fallen therein.
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Thus farre we are now come in the unfolding of this Chapter, having shewed Gods rich and incomparable mercies to miserable and penitent sinners,
Thus Far we Are now come in the unfolding of this Chapter, having showed God's rich and incomparable Mercies to miserable and penitent Sinners,
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how ready God is to embrace such, as this rebellious people named were, with all the arguments used to make them returne unto the Lord:
how ready God is to embrace such, as this rebellious people nam were, with all the Arguments used to make them return unto the Lord:
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we are now come at last unto the upshot of all, a discovery of the severall effect and worke Gods word hath upon both sorts of people here named and aymed at.
we Are now come At last unto the upshot of all, a discovery of the several Effect and work God's word hath upon both sorts of people Here nam and aimed At.
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The just shall walke in them, but the transgressors shall fall therein. These were very bad times:The just shall walk in them, but the transgressors shall fallen therein. These were very bad times:
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yet there were just men, who walked in the wayes of God, so that we see.
yet there were just men, who walked in the ways of God, so that we see.
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In the worst times God will have alwayes a people that shall justifie wisedome. In the worst times God will have always a people that shall justify Wisdom.
p-acp dt js n2 np1 vmb vhi av dt n1 cst vmb vvi n1.
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God will have it thus, even in the worst times, that the just shall walke in them:
God will have it thus, even in the worst times, that the just shall walk in them:
np1 vmb vhi pn31 av, av p-acp dt js n2, cst dt j vmb vvi p-acp pno32:
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though before he saith, Who is wise and who is prudent? yet here he shewes that there shall be a number who shall walke in Gods wayes. Who though they goe to Heaven alone,
though before he Says, Who is wise and who is prudent? yet Here he shows that there shall be a number who shall walk in God's ways. Who though they go to Heaven alone,
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yet to Heaven they will though they have but a few that walke in Gods wayes with them, they will rather goe with a few that way,
yet to Heaven they will though they have but a few that walk in God's ways with them, they will rather go with a few that Way,
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then with the wicked in the broad way to Hell: alway God hath some who shall walke in his way:
then with the wicked in the broad Way to Hell: always God hath Some who shall walk in his Way:
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for if there were not some alway who were good, the Earth would not stand, for good men they are the Pillars of the world who uphold it.
for if there were not Some always who were good, the Earth would not stand, for good men they Are the Pillars of the world who uphold it.
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It is not for wicked mens sake that God upholds the frame of the creatures,
It is not for wicked men's sake that God upholds the frame of the creatures,
pn31 vbz xx p-acp j ng2 n1 cst np1 vvz dt n1 pp-f dt n2,
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and that orderly government, we see all is to gather together the number of his elect, of whom in some ages there are more and in some lesse of them borne, thereafter as God breathes and blowes with his Spirit.
and that orderly government, we see all is to gather together the number of his elect, of whom in Some ages there Are more and in Some less of them born, thereafter as God breathes and blows with his Spirit.
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For according to the abundant working of the Spirit, is the number of the elect.
For according to the abundant working of the Spirit, is the number of the elect.
p-acp vvg p-acp dt j n-vvg pp-f dt n1, vbz dt n1 pp-f dt j-vvn.
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Yet in all ages there are some, because it is an Article of our Faith, to believe a holy Catholicke Church. Now it cannot be an article of Faith unlesse there were alway some that made this Catholike Church:
Yet in all ages there Are Some, Because it is an Article of our Faith, to believe a holy Catholic Church. Now it cannot be an article of Faith unless there were always Some that made this Catholic Church:
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for else there should be an act of Faith without an object. Therefore we may alwayes say;
for Else there should be an act of Faith without an Object. Therefore we may always say;
c-acp av pc-acp vmd vbi dt n1 pp-f n1 p-acp dt n1. av pns12 vmb av vvi;
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I believe that there are a number of elect people that walke in the wayes of God to Heaven-wards.
I believe that there Are a number of elect people that walk in the ways of God to Heavenwards.
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And what is the disposition of these some? to have a countermotion to those of the times and places they live in.
And what is the disposition of these Some? to have a Countermotion to those of the times and places they live in.
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Some are foolish, not caring for the wayes of God, cavilling at them. But the just shall walke in them;
some Are foolish, not caring for the ways of God, caviling At them. But the just shall walk in them;
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that is, they take a contrary course to the world that slights wisedome.
that is, they take a contrary course to the world that slights Wisdom.
cst vbz, pns32 vvb dt j-jn n1 p-acp dt n1 cst vvz n1.
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Thus in all times it is the disposition of Gods children to goe contrary to the world in the greatest matters of all.
Thus in all times it is the disposition of God's children to go contrary to the world in the greatest matters of all.
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They indeed hold correspondency in outward things, but for the maine, they have a contrary motion.
They indeed hold correspondency in outward things, but for the main, they have a contrary motion.
pns32 av vvb n1 p-acp j n2, cc-acp p-acp dt j, pns32 vhb dt j-jn n1.
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As we say of the Planets, that they have a motion contrary to the wrapt motion, being carried and hurried about every twenty foure houres with the motion of the Heavens:
As we say of the Planets, that they have a motion contrary to the wrapped motion, being carried and hurried about every twenty foure hours with the motion of the Heavens:
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they have an other motion and circuit of their owne which they passe also.
they have an other motion and circuit of their own which they pass also.
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So it is with Gods people, though in their common carriage they be carried with the common customes and fashions of the times:
So it is with God's people, though in their Common carriage they be carried with the Common customs and fashions of the times:
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yet they have a contrary motion of their owne, whereby being carried by the helpe of Gods Spirit they goe on in a way to Heaven though the world discerne it not, they have a secret contrary motion opposite to the sinnes and corruptions of the age and times they live in.
yet they have a contrary motion of their own, whereby being carried by the help of God's Spirit they go on in a Way to Heaven though the world discern it not, they have a secret contrary motion opposite to the Sins and corruptions of the age and times they live in.
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Therefore in all ages it is observed for a commendation to goe on in a contrary course to the present times.
Therefore in all ages it is observed for a commendation to go on in a contrary course to the present times.
av p-acp d n2 pn31 vbz vvn p-acp dt n1 pc-acp vvi a-acp p-acp dt j-jn n1 p-acp dt j n2.
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Noah in his time, Lot in his time, and Paul in his time, who complaines All men seeke their owne: Noah in his time, Lot in his time, and Paul in his time, who complains All men seek their own:
np1 p-acp po31 n1, n1 p-acp po31 n1, cc np1 p-acp po31 n1, r-crq vvz d n2 vvb po32 d:
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it is a strange thing that Paul should complaine of all men seeking their owne, even then when the blood of Christ was so warme, being so lately shed, and the Gospell so spread: it is a strange thing that Paul should complain of all men seeking their own, even then when the blood of christ was so warm, being so lately shed, and the Gospel so spread:
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yet all men seeke their owne.
yet all men seek their own.
av d n2 vvb po32 d.
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And he speakes it with teares, but what became of Paul and Timothy and the rest? But our conversation is in Heaven from whence we looke for the Saviour, the Lord Iesus Christ, &c. Let all men seeke their owne here below as they will, we have our conversation contrary to the world.
And he speaks it with tears, but what became of Paul and Timothy and the rest? But our Conversation is in Heaven from whence we look for the Saviour, the Lord Iesus christ, etc. Let all men seek their own Here below as they will, we have our Conversation contrary to the world.
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Our conversation is in Heaven, &c. So that they hold out Gods Truth in the midst of a crooked and perverse generation, that is when every man takes crooked wayes and courses in carnall pollicie,Our Conversation is in Heaven, etc. So that they hold out God's Truth in the midst of a crooked and perverse generation, that is when every man Takes crooked ways and courses in carnal policy,
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yet there are a company that notwithstanding walke in the right wayes of God cleane contrary to others.
yet there Are a company that notwithstanding walk in the right ways of God clean contrary to Others.
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The just will walke in the right wayes of God.
The just will walk in the right ways of God.
dt j vmb vvi p-acp dt j-jn n2 pp-f np1.
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As holy Ioshua said, Choose you what you will doe, but howsoever I and my fathers house will serve the Lord.
As holy Ioshua said, Choose you what you will do, but howsoever I and my Father's house will serve the Lord.
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So when many fell from Christ for a fit, because his Doctrine seemed harsh, Peter justified that way,
So when many fell from christ for a fit, Because his Doctrine seemed harsh, Peter justified that Way,
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when Christ asked him, will ye also leave me with the rest who are offended? Lord (saith he) whether shall we goe? we have tasted the sweetnesse of the Word, and felt the power thereof:
when christ asked him, will you also leave me with the rest who Are offended? Lord (Says he) whither shall we go? we have tasted the sweetness of the Word, and felt the power thereof:
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Whether shall we goe Lord, thou hast the words of Eternall life. So Gods people have an affection carriage and course contrary to the world. Whither shall we go Lord, thou hast the words of Eternal life. So God's people have an affection carriage and course contrary to the world.
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The Reason is taken from their owne disposition, they are partaker of the divine nature, which carrieth them up to God-wards against the streame and currant of the time.
The Reason is taken from their own disposition, they Are partaker of the divine nature, which Carrieth them up to Godwards against the stream and currant of the time.
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The Use hereof shall be onely a Tryall of our selves in evill times, whether or not then we justifie Gods wayes and the best things.
The Use hereof shall be only a Trial of our selves in evil times, whither or not then we justify God's ways and the best things.
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If we doo it is a signe we are of the number of Gods elect:
If we do it is a Signen we Are of the number of God's elect:
cs pns12 vdi pn31 vbz dt n1 pns12 vbr pp-f dt n1 pp-f n2 vvb:
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to defend and maintaine good causes and right opinions, especially in divine truthes, which is the best character of a Christian:
to defend and maintain good Causes and right opinions, especially in divine truths, which is the best character of a Christian:
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others in their owne spheare have their degree of goodnesse, but wee speake of supernaturall divine goodnesse, a man may know he belongs to God,
Others in their own sphere have their degree of Goodness, but we speak of supernatural divine Goodness, a man may know he belongs to God,
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if he justifie wisedome in the worst times:
if he justify Wisdom in the worst times:
cs pns31 vvb n1 p-acp dt js n2:
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if he stand for the truth to the utmost, thinking it of more price then his life.
if he stand for the truth to the utmost, thinking it of more price then his life.
cs pns31 vvb p-acp dt n1 p-acp dt j, vvg pn31 pp-f dc n1 cs po31 n1.
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It is the first degree to Religion, to hate father and mother, wife and children, and all for the Gospell.
It is the First degree to Religion, to hate father and mother, wife and children, and all for the Gospel.
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Now when a man will justifie the truth with the losse of any thing in the world, it is a signe that man is a good man in ill times.
Now when a man will justify the truth with the loss of any thing in the world, it is a Signen that man is a good man in ill times.
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Therefore in ill times let us labour to justifie truth, both the truth of things to be beleeved,
Therefore in ill times let us labour to justify truth, both the truth of things to be believed,
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and all just religious courses, not onely in case of opposition being opposed, but in example, though wee say nothing.
and all just religious courses, not only in case of opposition being opposed, but in Exampl, though we say nothing.
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Noah condemned the world though he spake not a word by making an Arke: so Lot Sodome, though he told not all Sodome of their faults. Noah condemned the world though he spoke not a word by making an Ark: so Lot Sodom, though he told not all Sodom of their Faults.
np1 vvn dt n1 cs pns31 vvd xx dt n1 p-acp vvg dt n1: av n1 np1, c-acp pns31 vvd xx d np1 pp-f po32 n2.
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So a man may justifie good things though he speake not a word to any man:
So a man may justify good things though he speak not a word to any man:
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for such a ones life is a confutation and sufficient witnesse for God against the world.
for such a ones life is a confutation and sufficient witness for God against the world.
c-acp d dt pi2 n1 vbz dt n1 cc j n1 p-acp np1 p-acp dt n1.
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Therefore it is good, though a man doe not confront the world in his speeches: yet notwithstanding at least to hold a course contrary to the world in his conversation.
Therefore it is good, though a man do not confront the world in his Speeches: yet notwithstanding At least to hold a course contrary to the world in his Conversation.
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We have need of a great deale of courage to doe this: but there is no heavenly wiseman, but he is a couragious man;
We have need of a great deal of courage to do this: but there is no heavenly Wiseman, but he is a courageous man;
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though in his owne spirit, he may be a weake man, yet in case of opposition, Grace will be above Nature, hee will shew then his heavenly Wisedome and Prudence and of what mettall he is made, by justifying wisdome in all times: The just shall walke therein.
though in his own Spirit, he may be a weak man, yet in case of opposition, Grace will be above Nature, he will show then his heavenly Wisdom and Prudence and of what mettle he is made, by justifying Wisdom in all times: The just shall walk therein.
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But to come more directly to the words. The just shall walke in them. A just and righteous man that is made just by them shall walke in them. Hence we may observe.
But to come more directly to the words. The just shall walk in them. A just and righteous man that is made just by them shall walk in them. Hence we may observe.
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That first men must have spirituall life, and be just, before they can walke. That First men must have spiritual life, and be just, before they can walk.
cst ord n2 vmb vhi j n1, cc vbi j, c-acp pns32 vmb vvi.
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Walking is an action of life, there must be life before there can be walking, a man must first have a spirituall life, whereby he may be just,
Walking is an actium of life, there must be life before there can be walking, a man must First have a spiritual life, whereby he may be just,
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and then hee will walke as a just man.
and then he will walk as a just man.
cc av pns31 vmb vvi p-acp dt j n1.
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For as wee say of a Bowle (it is Austins comparison) it is first made round and then it runnes round,
For as we say of a Bowl (it is Austins comparison) it is First made round and then it runs round,
p-acp c-acp pns12 vvb pp-f dt n1 (pn31 vbz npg1 n1) pn31 vbz ord vvd av-j cc av pn31 vvz av-j,
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so a man is first just and then he doth justly. It is a conceite of the Papists that good works doe justifie a man:
so a man is First just and then he does justly. It is a conceit of the Papists that good works do justify a man:
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Luther sayes well, that a good man doth good works. Luther Says well, that a good man does good works.
np1 vvz av, cst dt j n1 vdz j n2.
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Good works make not the man, fruit makes not the tree, but the tree the fruit. So we are just first;
Good works make not the man, fruit makes not the tree, but the tree the fruit. So we Are just First;
j n2 vvb xx dt n1, n1 vvz xx dt n1, cc-acp dt n1 dt n1. av pns12 vbr j ord;
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and then we walke as just men.
and then we walk as just men.
cc cs pns12 vvb p-acp j n2.
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We must labour to be changed and to have a principle of spirituall life, then we shall walke and have new feete, eyes, taste, eares, and senses: all shall then be new.
We must labour to be changed and to have a principle of spiritual life, then we shall walk and have new feet, eyes, taste, ears, and Senses: all shall then be new.
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Againe, in the second place, the necessity of it appeares hence that there must be first spirituall life in the inward man, ere a man can walke.
Again, in the second place, the necessity of it appears hence that there must be First spiritual life in the inward man, ere a man can walk.
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Because there will nor else be a harmony and correspondency betwixt a man and his wayes.
Because there will nor Else be a harmony and correspondency betwixt a man and his ways.
p-acp a-acp vmb ccx av vbi dt n1 cc n1 p-acp dt n1 cc po31 n2.
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A man will not hold in those wayes that hee hath an Antipathy too:
A man will not hold in those ways that he hath an Antipathy too:
dt n1 vmb xx vvi p-acp d n2 cst pns31 vhz dt n1 av:
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therefore his nature must be altered by a higher principle, before he can like and delight in the wayes of God.
Therefore his nature must be altered by a higher principle, before he can like and delight in the ways of God.
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This is that which Gods children desire first of God, that he would alter their natures, inlighten, change and quicken them, worke strongly and powerfully in them, that they may have a Sympathy and liking unto all that is good,
This is that which God's children desire First of God, that he would altar their nature's, inlighten, change and quicken them, work strongly and powerfully in them, that they may have a sympathy and liking unto all that is good,
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first they are just and then they walke in Gods wayes. The just shall walke in them.
First they Are just and then they walk in God's ways. The just shall walk in them.
ord pns32 vbr j cc av pns32 vvb p-acp npg1 n2. dt j vmb vvi p-acp pno32.
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In the next place, wee may observe hence, That a just man, he being the prudent and wise man, he walks in Gods wayes.
In the next place, we may observe hence, That a just man, he being the prudent and wise man, he walks in God's ways.
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That is spirituall wisedome and prudence, together with Grace, Righteousnesse and Justice, they leade to walking in Obedience.
That is spiritual Wisdom and prudence, together with Grace, Righteousness and justice, they lead to walking in obedience.
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Let no man therefore talke of grace and wisdome or prudence altering him, further then he makes it good by his walking.
Let no man Therefore talk of grace and Wisdom or prudence altering him, further then he makes it good by his walking.
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He that is just walkes as a just man; hee that is wise, walks wisely, he that is prudent, walks prudently.
He that is just walks as a just man; he that is wise, walks wisely, he that is prudent, walks prudently.
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Which is spoken to discover Hypocrisie in men, that would be thought to be good Christians and wisemen,
Which is spoken to discover Hypocrisy in men, that would be Thought to be good Christians and Wise men,
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because they have a great deale of speculative knowledge.
Because they have a great deal of speculative knowledge.
c-acp pns32 vhb dt j n1 pp-f j n1.
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I but looke we to our wayes, let them show whether we be wise or foolish, just or unjust:
I but look we to our ways, let them show whither we be wise or foolish, just or unjust:
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If a man be wise, he is wise for himselfe, (as Salomon saith) to direct his owne wayes. If a man be wise, he is wise for himself, (as Solomon Says) to Direct his own ways.
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The wisdome of the wise is to understand his owne way that hee is to walke in. The Wisdom of the wise is to understand his own Way that he is to walk in.
dt n1 pp-f dt j vbz pc-acp vvi po31 d n1 cst pns31 vbz pc-acp vvi p-acp.
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If a man have not wisedome to direct his way in particular to walke to Heaven-ward, he is but a foole.
If a man have not Wisdom to Direct his Way in particular to walk to Heavenward, he is but a fool.
cs dt n1 vhb xx n1 pc-acp vvi po31 n1 p-acp j pc-acp vvi p-acp n1, pns31 vbz p-acp dt n1.
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For a man to know so much as shall condemne him and be a witnesse against him and yet not know so much as to save him, what a miserable thing is this? Now all other men that know much and walke not answerable, they know so much as to condemne them and not to save them.
For a man to know so much as shall condemn him and be a witness against him and yet not know so much as to save him, what a miserable thing is this? Now all other men that know much and walk not answerable, they know so much as to condemn them and not to save them.
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Our Saviour Christ he calleth such, foolish builders, that know and will not doe:
Our Saviour christ he calls such, foolish Builders, that know and will not do:
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so unlesse there bee a walking answerable to the Wisedome and Prudence prescribed, a man is but a foolish man.
so unless there be a walking answerable to the Wisdom and Prudence prescribed, a man is but a foolish man.
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Therefore let it be a rule of tryall, would we be thought to be Wise and Prudent, Iust and Good? Let us looke to our wayes, are they Gods wayes? doe we delight in these wayes? and make them our wayes,
Therefore let it be a Rule of trial, would we be Thought to be Wise and Prudent, Just and Good? Let us look to our ways, Are they God's ways? do we delight in these ways? and make them our ways,
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then we are Wise, Prudent and Iust. The just shall walke in them. As the just shall walke in them;
then we Are Wise, Prudent and Just The just shall walk in them. As the just shall walk in them;
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so whosoever walks in them, are just, wise and prudent: for is not he prudent who walks in those wayes that leade directly to eternall happinesse? is not he a wiseman that walks by rule in those wayes where he hath God over him to be his Protector, Ruler,
so whosoever walks in them, Are just, wise and prudent: for is not he prudent who walks in those ways that lead directly to Eternal happiness? is not he a Wiseman that walks by Rule in those ways where he hath God over him to be his Protector, Ruler,
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and Defender? is not he a wise man who walks in those wayes that fits him for all conditions whatsoever, prosperity or adversity, life or death? for all estates? he that walkes therefore in Gods wayes must be the onely wise man.
and Defender? is not he a wise man who walks in those ways that fits him for all conditions whatsoever, Prosperity or adversity, life or death? for all estates? he that walks Therefore in God's ways must be the only wise man.
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Now what things doth this walking in the wayes of God imply? Now what things does this walking in the ways of God imply?
av r-crq n2 vdz d vvg p-acp dt n2 pp-f np1 vvi?
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First Perspicuitie, those who walke in the wayes of God, they discerne those wayes to bee Gods wayes, and discerne them aright. First Perspicuity, those who walk in the ways of God, they discern those ways to be God's ways, and discern them aright.
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Then when they discerne them to be Gods good wayes, answerably they proceed in them from step to step, Then when they discern them to be God's good ways, answerably they proceed in them from step to step,
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for every action is a step to Heaven or to Hell: so a just man when hee hath discovered a good way, he goes on still.
for every actium is a step to Heaven or to Hell: so a just man when he hath discovered a good Way, he Goes on still.
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And then he keepes an uniforme course, for so he doth who walks on in a way, he makes not indentures as he walks, And then he keeps an uniform course, for so he does who walks on in a Way, he makes not indentures as he walks,
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but goes on steadie in an uniforme course, to a right end.
but Goes on steady in an uniform course, to a right end.
cc-acp vvz p-acp j p-acp dt j n1, p-acp dt j-jn n1.
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So a just man when he hath singled out the right way, hee goes on in that steedily and uniformly.
So a just man when he hath singled out the right Way, he Goes on in that steadily and uniformly.
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And likewise where it is said the just walkes in them, it implyes Resolution to goe on in those wayes till he come to the end, And likewise where it is said the just walks in them, it Implies Resolution to go on in those ways till he come to the end,
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though there be never so much opposition. But how shall we know whether we go on in this way or not?
though there be never so much opposition. But how shall we know whither we go on in this Way or not?
cs pc-acp vbb av-x av av-d n1. cc-acp q-crq vmb pns12 vvi cs pns12 vvb a-acp p-acp d n1 cc xx?
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First, he that goes on in a way the further he hath proceeded therein, looking backe, that which he leaves behind seemes lesser and lesser in his eye,
First, he that Goes on in a Way the further he hath proceeded therein, looking back, that which he leaves behind seems lesser and lesser in his eye,
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and that which he goes too greater and greater:
and that which he Goes too greater and greater:
cc cst r-crq pns31 vvz av jc cc jc:
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so a man may know his progresse in the wayes of God, when earthly profits and pleasures seeme little, his former courses and pleasures seeming now base unto him,
so a man may know his progress in the ways of God, when earthly profits and pleasures seem little, his former courses and pleasures seeming now base unto him,
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when Heaven and heavenly things seeme neere unto him, it is a signe he is neere Heaven:
when Heaven and heavenly things seem near unto him, it is a Signen he is near Heaven:
c-crq n1 cc j n2 vvb av-j p-acp pno31, pn31 vbz dt n1 pns31 vbz av-j n1:
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neere in time, and neerer in disposition and in wisedome to discerne, because the best things are greatest in his eye and esteeme.
near in time, and nearer in disposition and in Wisdom to discern, Because the best things Are greatest in his eye and esteem.
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In this case, it is a signe that such a one is removed from the world,
In this case, it is a Signen that such a one is removed from the world,
p-acp d n1, pn31 vbz dt n1 cst d dt pi vbz vvn p-acp dt n1,
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and is neere unto Heaven, having made a good progresse in the wayes of God. It implyes likewise in the second place, an uniforme course of life.
and is near unto Heaven, having made a good progress in the ways of God. It Implies likewise in the second place, an uniform course of life.
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Such a one doth not duties by starts now and then, but constantly, therefore we must judge of men by a tenure of life, what their constant wayes are:
Such a one does not duties by starts now and then, but constantly, Therefore we must judge of men by a tenure of life, what their constant ways Are:
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sometimes though they be good men, they may step awry into an ill way, and yet come in againe.
sometime though they be good men, they may step awry into an ill Way, and yet come in again.
av cs pns32 vbb j n2, pns32 vmb vvi av p-acp dt j-jn n1, cc av vvb p-acp av.
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Sometimes an ill man may crosse a good way, as a theefe when hee crosseth the high-way:
Sometime an ill man may cross a good Way, as a thief when he Crosseth the highway:
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or a good man steps out of the way, but this is not their way, they are both out and to seek of their way.
or a good man steps out of the Way, but this is not their Way, they Are both out and to seek of their Way.
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A wicked man when hee speakes of good things he is out of his way;
A wicked man when he speaks of good things he is out of his Way;
dt j n1 c-crq pns31 vvz pp-f j n2 pns31 vbz av pp-f po31 n1;
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he acts a part and assumes a person he is unskilfull to act, therfore he doth it untowardly.
he acts a part and assumes a person he is unskilful to act, Therefore he does it untowardly.
pns31 vvz dt n1 cc vvz dt n1 pns31 vbz j pc-acp vvi, av pns31 vdz pn31 av-j.
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But a mans way is his course, a good mans way is good though his startings be ill,
But a men Way is his course, a good men Way is good though his startings be ill,
p-acp dt ng1 n1 vbz po31 n1, dt j ng1 n1 vbz j c-acp po31 n2-vvg vbi j-jn,
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5415
and an ill mans way is naught, though for passion or for bie ends, hee may now and then doe good things.
and an ill men Way is nought, though for passion or for bye ends, he may now and then do good things.
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Therefore considering that the walking in the wayes of God is uniforme and orderly: let us judge of our selves by the tenure of our life, and course thereof.
Therefore considering that the walking in the ways of God is uniform and orderly: let us judge of our selves by the tenure of our life, and course thereof.
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And let those poore soules who thinke they are out of the way because they run into some infirmities now and then, comfort themselves in this, that God judgeth not by single actions,
And let those poor Souls who think they Are out of the Way Because they run into Some infirmities now and then, Comfort themselves in this, that God Judgeth not by single actions,
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but according to the tenure of a mans life, what hee is.
but according to the tenure of a men life, what he is.
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For often-times Gods children gaine by their slips, which makes them looke the more warily to their wayes for ever after that.
For oftentimes God's children gain by their slips, which makes them look the more warily to their ways for ever After that.
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He that walkes in the way to Heaven, if he be a good man, hee lookes to make surer footing in the wayes of God after his slips and falls.
He that walks in the Way to Heaven, if he be a good man, he looks to make Surer footing in the ways of God After his slips and falls.
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He labours also to make so much the more haste home being a gainer by all his slips and fals.
He labours also to make so much the more haste home being a gainer by all his slips and falls.
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Let none therefore be discouraged, but let them labour that their wayes and courses may be good,
Let none Therefore be discouraged, but let them labour that their ways and courses may be good,
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and not onely so, but to be uniforme, orderly and constant, and then they may speake peace to their owne soules, being such as are here described, The just shall walk in them.
and not only so, but to be uniform, orderly and constant, and then they may speak peace to their own Souls, being such as Are Here described, The just shall walk in them.
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Againe, he that will walke aright in Gods wayes, hee must be resolute against all opposition whatsoever:
Again, he that will walk aright in God's ways, he must be resolute against all opposition whatsoever:
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for wee meete with many lets hinderances and scandals, to drive us out of the way.
for we meet with many lets hindrances and scandals, to drive us out of the Way.
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Sometimes the ill lives of those who walke in these wayes, sometimes their slips and fals, sometimes persecution,
Sometime the ill lives of those who walk in these ways, sometime their slips and falls, sometime persecution,
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and our owne natures are full of scandals, subject to take this and that offence,
and our own nature's Are full of scandals, Subject to take this and that offence,
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and then we are ready to bee snared on the right hand, or feared and scared on the left.
and then we Are ready to be snared on the right hand, or feared and scared on the left.
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And our nature so farre as it is unsanctified, is prone to catch, and ready to joyne with the world:
And our nature so Far as it is unsanctified, is prove to catch, and ready to join with the world:
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therefore wee have need of resolution of spirit and determination: as David, I have determined O Lord:
Therefore we have need of resolution of Spirit and determination: as David, I have determined Oh Lord:
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and I will keepe thy lawes, I have sworne that I will keepe thy righteous judgements: this is a resolute determination.and I will keep thy laws, I have sworn that I will keep thy righteous Judgments: this is a resolute determination.
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And then againe, pray to God with David that he would direct our wayes. Oh that my wayes were so directed to keepe thy lawes!
And then again, pray to God with David that he would Direct our ways. O that my ways were so directed to keep thy laws!
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I see that my nature is ready to draw me away to evill, and perverse crooked courses:
I see that my nature is ready to draw me away to evil, and perverse crooked courses:
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5434
I see though I determine to take a good course that there is much opposition: therfore good Lord direct mee in my course, direct thou my thoughts, words and carriage.
I see though I determine to take a good course that there is much opposition: Therefore good Lord Direct me in my course, Direct thou my thoughts, words and carriage.
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Therefore that we may walke stedfastly, let us resolve with setled determination, praying to God for strength:
Therefore that we may walk steadfastly, let us resolve with settled determination, praying to God for strength:
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otherwise resolution with dependance on our owne power may be a worke of the flesh:
otherwise resolution with dependence on our own power may be a work of the Flesh:
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but resolve thus, these are right wayes and streight, they leade to Heaven, Happinesse and Glory,
but resolve thus, these Are right ways and straight, they lead to Heaven, Happiness and Glory,
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therefore I will walke in them, vvhatsoever come of it. We have all the discouragements vvhich may hinder us in the vvayes of God.
Therefore I will walk in them, whatsoever come of it. We have all the discouragements which may hinder us in the ways of God.
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For as vve are travellers, so vvee are souldiers, vvarfaring men that meete vvith many rubbs, thornes,
For as we Are travellers, so we Are Soldiers, warfaring men that meet with many rubs, thorns,
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therefore to vvalke amidst such dangerous vvayes vve must be vvell shod vvith the preparation of the Gospell of peace, that is Patience, and reasons taken from thence.
Therefore to walk amid such dangerous ways we must be well shod with the preparation of the Gospel of peace, that is Patience, and Reasons taken from thence.
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God hath provided spirituall armour in the Word against all oppositions that meet vvith us:
God hath provided spiritual armour in the Word against all oppositions that meet with us:
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so that by Resolution and Prayer to him, using his meanes vve may goe through all.
so that by Resolution and Prayer to him, using his means we may go through all.
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5443
Novv for a further helpe for us to vvalke constantly and resolutely in the vvayes of God.
Now for a further help for us to walk constantly and resolutely in the ways of God.
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Take first the helpe of good company, if vve see any man to walke in a good way, let him not walke alone,
Take First the help of good company, if we see any man to walk in a good Way, let him not walk alone,
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but let us joyne our selves with those that walke in Gods wayes, for why doth God leave us not onely his Word to direct us which way to goe,
but let us join our selves with those that walk in God's ways, for why does God leave us not only his Word to Direct us which Way to go,
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but likewise examples in all times, but that we should follow those examples? which are like the Pillar of fire which went before Israel unto Canaan. Wee have a Cloude and a Pillar of examples before us (unto which he alludes.
but likewise Examples in all times, but that we should follow those Examples? which Are like the Pillar of fire which went before Israel unto Canaan. we have a Cloud and a Pillar of Examples before us (unto which he alludes.
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Hebr. 12.1.) to leade us unto Heaven, not onely the Word, but examples in all times.Hebrew 12.1.) to lead us unto Heaven, not only the Word, but Examples in all times.
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Walke as you have us for an example (saith Paul ) therefore it is a character of a gratious disposition to joyne with the just, Walk as you have us for an Exampl (Says Paul) Therefore it is a character of a gracious disposition to join with the just,
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and those who walke in the wayes of God.
and those who walk in the ways of God.
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We see there is in all the creatures an instinct to keepe company with their owne kinde:
We see there is in all the creatures an instinct to keep company with their own kind:
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as we see in Doves, Sheepe, Geese and the like.
as we see in Dove, Sheep, Geese and the like.
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So it comes from a supernaturall gratious instinct of grace, for the good to walke and company with the good, helping them on in the way to Heaven.
So it comes from a supernatural gracious instinct of grace, for the good to walk and company with the good, helping them on in the Way to Heaven.
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It is therefore a point of speciall wisedome to single out those for our company who are able to help us thither:
It is Therefore a point of special Wisdom to single out those for our company who Are able to help us thither:
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as it is for travellers to choose their company to travell with.
as it is for travellers to choose their company to travel with.
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Againe, if we would walke aright in the wayes of God, let us have our end in our eye, like unto the traveller:
Again, if we would walk aright in the ways of God, let us have our end in our eye, like unto the traveller:
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looke on Heaven, the day of judgement, those times either of eternall happinesse or misery which vve must all come too.
look on Heaven, the day of judgement, those times either of Eternal happiness or misery which we must all come too.
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5457
The having of these in our eye will sterne the whole course of our life,
The having of these in our eye will stern the Whole course of our life,
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5458
for the end infuseth vigor in our carriages, and puts a great deale of life in the use of the meanes breeding a love of them, though they be harsh.
for the end infuseth vigor in our carriages, and puts a great deal of life in the use of the means breeding a love of them, though they be harsh.
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5459
Therefore we must pray and labour for Patience to conflict with our owne corrruptions and those of the times we live in.
Therefore we must pray and labour for Patience to conflict with our own corrruptions and those of the times we live in.
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This is unpleasant to doe, but when a man hath his aime and end in his eye this inspires such vigor and strength in a man that it makes him use meanes and courses contrary to his owne naturall disposition, offering a holy violence unto himselfe:
This is unpleasant to do, but when a man hath his aim and end in his eye this inspires such vigor and strength in a man that it makes him use means and courses contrary to his own natural disposition, offering a holy violence unto himself:
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as thus it is not absolutely necessary, that I should have this or that, or have them all,
as thus it is not absolutely necessary, that I should have this or that, or have them all,
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or in such and such a measure, but it is absolutely necessary, that I should be saved and not damned:
or in such and such a measure, but it is absolutely necessary, that I should be saved and not damned:
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therefore this course I will take, in these wayes I will and must walke, which leade to Salvation.
Therefore this course I will take, in these ways I will and must walk, which lead to Salvation.
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5464
Let us therefore with Moses have in our eye, the Recompence of the reward, and with our blessed Saviour the head of the faithfull, have before our eyes the joy that was set before him, which will make us passe by all those heavie things that he passed through.
Let us Therefore with Moses have in our eye, the Recompense of the reward, and with our blessed Saviour the head of the faithful, have before our eyes the joy that was Set before him, which will make us pass by all those heavy things that he passed through.
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Let us with the holy men of a••ient time have the price of that high calling in our eye, to make us notwithstanding all opposition presse forwards towards the marke.
Let us with the holy men of a••ient time have the price of that high calling in our eye, to make us notwithstanding all opposition press forward towards the mark.
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And then againe, because it is said indefinitly here: They shall walke in these wayes: remember alwayes, to take Wisedome and Prudence along with you in all your walkings.
And then again, Because it is said indefinitely Here: They shall walk in these ways: Remember always, to take Wisdom and Prudence along with you in all your walkings.
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It is put indefinitly, because we should leave out none.
It is put indefinitely, Because we should leave out none.
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5468
For as we say in things that are to be beleeved, Faith chooseth not this object,
For as we say in things that Are to be believed, Faith chooses not this Object,
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and not another, so Obedience chooseth not this object, I will obey God in this and not in this,
and not Another, so obedience chooses not this Object, I will obey God in this and not in this,
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but it goes on in all Gods wayes.
but it Goes on in all God's ways.
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5471
Therefore if we would walke on aright in Gods wayes, there must be consideration of all the relations as we stand to God.
Therefore if we would walk on aright in God's ways, there must be consideration of all the relations as we stand to God.
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First vvhat duties vve ow to God in heavenly things, to please him above all, whomsoever we displease and to seeke the Kingdome of Heaven and his Righteousnesse before all, that all things may follow which are needfull for us.
First what duties we owe to God in heavenly things, to please him above all, whomsoever we displease and to seek the Kingdom of Heaven and his Righteousness before all, that all things may follow which Are needful for us.
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So in the next place, when we looke to our selves, to know those wayes which are required of us in regard of our selves:
So in the next place, when we look to our selves, to know those ways which Are required of us in regard of our selves:
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for every Christian is a Temple wherin God dwells, thefore we are to carry our selves holily, to be much in Prayer,
for every Christian is a Temple wherein God dwells, Therefore we Are to carry our selves holily, to be much in Prayer,
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and Communion with God in secret;
and Communion with God in secret;
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5476
A man is best distinguished to be a good walker by those secret wayes betwixt God and his soule;
A man is best distinguished to be a good walker by those secret ways betwixt God and his soul;
dt n1 vbz js vvn pc-acp vbi dt j n1 p-acp d j-jn n2 p-acp np1 cc po31 n1;
(21) sermon (DIV2)
842
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5477
those walks of Meditation and Prayer, wherein there is much sweet intercourse betwixt God and the soule.
those walks of Meditation and Prayer, wherein there is much sweet intercourse betwixt God and the soul.
d n2 pp-f n1 cc n1, c-crq pc-acp vbz d j n1 p-acp np1 cc dt n1.
(21) sermon (DIV2)
842
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5478
Therefore in this case a man makes conscience of his Communion with God in his thoughts, desires, affections, using all good meanes appointed of God to maintaine this Communion.
Therefore in this case a man makes conscience of his Communion with God in his thoughts, Desires, affections, using all good means appointed of God to maintain this Communion.
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(21) sermon (DIV2)
842
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5479
Then we should look to our own carriage in the use of the creatures:
Then we should look to our own carriage in the use of the creatures:
av pns12 vmd vvi p-acp po12 d n1 p-acp dt n1 pp-f dt n2:
(21) sermon (DIV2)
843
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5480
to carry our selves in all things indifferently, because Wisedome and Prudence is seene in those things especially, to use things indifferent, indifferently, not to be much in the use of the world, in joy or sorrow:
to carry our selves in all things indifferently, Because Wisdom and Prudence is seen in those things especially, to use things indifferent, indifferently, not to be much in the use of the world, in joy or sorrow:
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(21) sermon (DIV2)
843
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5481
but in moderation to use these things, being sure to set our affections upon the maine.
but in moderation to use these things, being sure to Set our affections upon the main.
cc-acp p-acp n1 pc-acp vvi d n2, vbg j pc-acp vvi po12 n2 p-acp dt j.
(21) sermon (DIV2)
843
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5482
And so in things indifferent, not to doe them with offence and excesse, but to see and observe the rule in all things of indifferency.
And so in things indifferent, not to do them with offence and excess, but to see and observe the Rule in all things of indifferency.
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(21) sermon (DIV2)
844
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5483
And for our carriage to others in those wayes, let us consider, what we owe to those above us, what respect is due to Governours,
And for our carriage to Others in those ways, let us Consider, what we owe to those above us, what respect is due to Governors,
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(21) sermon (DIV2)
845
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5484
and what to others, what to those who are without, what to those who are weake, vve owe an example of holy life unto them, that vve give no occasion of scandall:
and what to Others, what to those who Are without, what to those who Are weak, we owe an Exampl of holy life unto them, that we give no occasion of scandal:
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(21) sermon (DIV2)
845
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5485
and also to walke wisely towards them that are without, that we give no occasion for the wayes of God to be ill spoken off.
and also to walk wisely towards them that Are without, that we give no occasion for the ways of God to be ill spoken off.
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(21) sermon (DIV2)
845
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5486
And for all conditions which God shall cast us into, remember that those be wayes which we should walke seemely in.
And for all conditions which God shall cast us into, Remember that those be ways which we should walk seemly in.
cc p-acp d n2 r-crq np1 vmb vvi pno12 p-acp, vvb cst d vbb n2 r-crq pns12 vmd vvi j p-acp.
(21) sermon (DIV2)
846
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5487
If Prosperity, let us take heed of the sinns of prosperity, Pride, Insolency, Security, Hardnesse of heart and the like.
If Prosperity, let us take heed of the Sins of Prosperity, Pride, Insolency, Security, Hardness of heart and the like.
cs n1, vvb pno12 vvi n1 pp-f dt n2 pp-f n1, n1, n1, n1, n1 pp-f n1 cc dt j.
(21) sermon (DIV2)
846
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5488
If Adversity, then let us practise the graces thereof, take heed of murmuring and repining Dejection of spirit, Dispaire and the like.
If Adversity, then let us practise the graces thereof, take heed of murmuring and repining Dejection of Spirit, Despair and the like.
cs n1, av vvb pno12 vvi dt n2 av, vvb n1 pp-f vvg cc j-vvg n1 pp-f n1, n1 cc dt j.
(21) sermon (DIV2)
846
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5489
This is to walke like a wise man in all conditions, in those relations he stands in.
This is to walk like a wise man in all conditions, in those relations he Stands in.
d vbz pc-acp vvi av-j dt j n1 p-acp d n2, p-acp d n2 pns31 vvz p-acp.
(21) sermon (DIV2)
846
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5490
For our words likewise and expressions to others in that kind of our walking, that they may be savourie and to purpose, that wee labour to speake by rule, seeing we must give an account of every idle word at the day of judgement.
For our words likewise and expressions to Others in that kind of our walking, that they may be savoury and to purpose, that we labour to speak by Rule, seeing we must give an account of every idle word At the day of judgement.
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(21) sermon (DIV2)
847
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5491
So that in all our labours, carriage and speech we must labour to doe all wisely and justly.
So that in all our labours, carriage and speech we must labour to do all wisely and justly.
av cst p-acp d po12 n2, n1 cc n1 pns12 vmb vvi pc-acp vdi d av-j cc av-j.
(21) sermon (DIV2)
847
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5492
These are the wayes of God, and The just walke in them. Negatively what we must avoide in all our walking.
These Are the ways of God, and The just walk in them. Negatively what we must avoid in all our walking.
d vbr dt n2 pp-f np1, cc dt j n1 p-acp pno32. av-j r-crq pns12 vmb vvi p-acp d po12 vvg.
(21) sermon (DIV2)
847
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5493
Remember in generall, we must never doe any thing against Religion, against Conscience, against a mans particular Place and Calling, or against Justice. remember in general, we must never do any thing against Religion, against Conscience, against a men particular Place and Calling, or against justice.
vvb p-acp n1, pns12 vmb av-x vdi d n1 p-acp n1, p-acp n1, p-acp dt ng1 j n1 cc vvg, cc p-acp n1.
(21) sermon (DIV2)
849
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5494
Let us not touch upon the breach of any good thing, especially of Religion and Conscience.
Let us not touch upon the breach of any good thing, especially of Religion and Conscience.
vvb pno12 xx vvi p-acp dt n1 pp-f d j n1, av-j pp-f n1 cc n1.
(21) sermon (DIV2)
849
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5495
Thus a man shall walke in the wayes of God, if with Wisedome and Prudence he consider what wayes are before him, to God, to himselfe, to others:
Thus a man shall walk in the ways of God, if with Wisdom and Prudence he Consider what ways Are before him, to God, to himself, to Others:
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(21) sermon (DIV2)
849
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5496
in all conditions and states of life, to see what hee must, and what he must not doe,
in all conditions and states of life, to see what he must, and what he must not do,
p-acp d n2 cc n2 pp-f n1, pc-acp vvi r-crq pns31 vmb, cc r-crq pns31 vmb xx vdi,
(21) sermon (DIV2)
849
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5497
and then to walk in them answerably. For our incouragement to walke in Gods wayes in our generall and particular callings.
and then to walk in them answerably. For our encouragement to walk in God's ways in our general and particular callings.
cc av pc-acp vvi p-acp pno32 av-j. p-acp po12 n1 pc-acp vvi p-acp npg1 n2 p-acp po12 n1 cc j n2.
(21) sermon (DIV2)
849
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5498
Know first they are the most safe waies of all, whatsoever trouble or affliction we meet withall, it is no matter, it will proove the safest way in the end. Know First they Are the most safe ways of all, whatsoever trouble or affliction we meet withal, it is no matter, it will prove the Safest Way in the end.
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(21) sermon (DIV2)
851
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5499
For as it was with the cloude which went before Gods people, it was both for Direction and Protection:
For as it was with the cloud which went before God's people, it was both for Direction and Protection:
p-acp c-acp pn31 vbds p-acp dt n1 r-crq vvd p-acp npg1 n1, pn31 vbds av-d p-acp n1 cc n1:
(21) sermon (DIV2)
851
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5500
so the Spirit of God, and the wayes of God as they serve for Direction,
so the Spirit of God, and the ways of God as they serve for Direction,
av dt n1 pp-f np1, cc dt n2 pp-f np1 c-acp pns32 vvb p-acp n1,
(21) sermon (DIV2)
851
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5501
so they serve for Protection, God will direct, and protect us if wee walke in his wayes:
so they serve for Protection, God will Direct, and Pact us if we walk in his ways:
av pns32 vvb p-acp n1, np1 vmb vvi, cc vvb pno12 cs pns12 vvb p-acp po31 n2:
(21) sermon (DIV2)
851
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5502
let him be our Director, and he will be our preserver and protector in all times.
let him be our Director, and he will be our preserver and protector in all times.
vvb pno31 vbi po12 n1, cc pns31 vmb vbi po12 n1 cc n1 p-acp d n2.
(21) sermon (DIV2)
851
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5503
Againe, they are the most pleasant wayes of all, all Wisedomes wayes are paved with Prosperity and Pleasure, for when God doth enlarge and sanctifie the soule to walke in them, he giveth withall a royall gift, inward peace of conscience and joy unspeakeable and glorious with an inlarged Spirit.
Again, they Are the most pleasant ways of all, all Wisdoms ways Are paved with Prosperity and Pleasure, for when God does enlarge and sanctify the soul to walk in them, he gives withal a royal gift, inward peace of conscience and joy unspeakable and glorious with an enlarged Spirit.
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(21) sermon (DIV2)
852
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5504
God meets his children in his owne wayes, they are therfore to walke there.
God meets his children in his own ways, they Are Therefore to walk there.
np1 vvz po31 n2 p-acp po31 d n2, pns32 vbr av pc-acp vvi a-acp.
(21) sermon (DIV2)
852
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5505
Let a man start out of Gods vvayes, hee meets vvith the Divell, vvith the Divels instruments, and many snares.
Let a man start out of God's ways, he meets with the devil, with the Devils Instruments, and many snares.
vvb dt n1 vvb av pp-f npg1 n2, pns31 vvz p-acp dt n1, p-acp dt ng1 n2, cc d n2.
(21) sermon (DIV2)
852
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5506
But in Gods vvayes, he shall be sure to meete vvith God, if he vvalke in them vvith Humility and respect to God, looking up for direction and strength, and denying his owne Wisedome:
But in God's ways, he shall be sure to meet with God, if he walk in them with Humility and respect to God, looking up for direction and strength, and denying his own Wisdom:
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852
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5507
in this case a man shall be sure to have God goe along vvith him in all his vvayes.
in this case a man shall be sure to have God go along with him in all his ways.
p-acp d n1 dt n1 vmb vbi j pc-acp vhi np1 vvi a-acp p-acp pno31 p-acp d po31 n2.
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852
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5508
In Gods vvayes expect Gods company: therefore they are the safest and the most pleasant vvayes.
In God's ways expect God's company: Therefore they Are the Safest and the most pleasant ways.
p-acp ng1 n2 vvb npg1 n1: av pns32 vbr dt js cc dt av-ds j n2.
(21) sermon (DIV2)
852
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5509
And they are the cleanest and holiest vvayes of all: And they Are the cleanest and Holiest ways of all:
cc pns32 vbr dt js cc js n2 pp-f d:
(21) sermon (DIV2)
853
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5510
having this excellent propertie in them, that as they leade to comfort, so they end in comfort, they all end in Heaven.
having this excellent property in them, that as they lead to Comfort, so they end in Comfort, they all end in Heaven.
vhg d j n1 p-acp pno32, cst c-acp pns32 vvb pc-acp vvi, av pns32 vvb p-acp n1, pns32 d n1 p-acp n1.
(21) sermon (DIV2)
853
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5511
Therefore let us not be vveary of Gods vvayes, of Christianity and our particular Callings: vvherein vvhat vve doe let us do as Gods vvayes, having sanctified them by Prayer,
Therefore let us not be weary of God's ways, of Christianity and our particular Callings: wherein what we do let us do as God's ways, having sanctified them by Prayer,
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(21) sermon (DIV2)
853
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5512
and doe it in Obedience to God. They are Gods vvayes vvhen they are sanctified;
and do it in obedience to God. They Are God's ways when they Are sanctified;
cc vdb pn31 p-acp n1 p-acp np1. pns32 vbr n2 n2 c-crq pns32 vbr vvn;
(21) sermon (DIV2)
853
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5513
God hath set me in this standing, I expect his blessing therin, and vvhat blessing I find, I vvill give him the praise:
God hath Set me in this standing, I expect his blessing therein, and what blessing I find, I will give him the praise:
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(21) sermon (DIV2)
853
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5514
God hath appointed that in serving man J serve him:
God hath appointed that in serving man J serve him:
np1 vhz vvn d p-acp vvg n1 pns11 vvb pno31:
(21) sermon (DIV2)
853
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5515
therefore vve must goe on in our particular vvayes, as the wayes of God, doing every thing as the worke of God,
Therefore we must go on in our particular ways, as the ways of God, doing every thing as the work of God,
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(21) sermon (DIV2)
853
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5516
and we shall finde them the comfortablest and pleasantest wayes which end in joy, happinesse and glory.
and we shall find them the comfortablest and Pleasantest ways which end in joy, happiness and glory.
cc pns12 vmb vvi pno32 dt js cc js n2 r-crq vvb p-acp n1, n1 cc n1.
(21) sermon (DIV2)
853
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5517
The use hereof may bee first Reprehension unto those who can talke but not walke, that have tongues but not feete, to wit affections, that come by starts into the narrow way:
The use hereof may be First Reprehension unto those who can talk but not walk, that have tongues but not feet, to wit affections, that come by starts into the narrow Way:
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(21) sermon (DIV2)
854
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5518
but yet be never well till they turne backe againe into the world, that broad way which leads unto destruction.
but yet be never well till they turn back again into the world, that broad Way which leads unto destruction.
cc-acp av vbb av-x av c-acp pns32 vvb av av p-acp dt n1, cst j n1 r-crq vvz p-acp n1.
(21) sermon (DIV2)
854
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5519
Secondly, it is for Instruction, to stirre us up to walke in Gods wayes:
Secondly, it is for Instruction, to stir us up to walk in God's ways:
ord, pn31 vbz p-acp n1, pc-acp vvi pno12 a-acp pc-acp vvi p-acp npg1 n2:
(21) sermon (DIV2)
855
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5520
as Psalme. 1. Blessed is the man that walketh not in the counsell of the ungodly, &c. But his delight is in the Law of the Lord,
as Psalm. 1. Blessed is the man that walks not in the counsel of the ungodly, etc. But his delight is in the Law of the Lord,
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(21) sermon (DIV2)
855
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5521
and in that Law doth he meditate day and night. and in that Law does he meditate day and night.
cc p-acp d n1 vdz pns31 vvi n1 cc n1.
(21) sermon (DIV2)
855
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5522
Thirdly, this is for Consolation, if this be our walke, then God will walk with us and the Angels of God shall have charge of us to keepe us in all our wayes:
Thirdly, this is for Consolation, if this be our walk, then God will walk with us and the Angels of God shall have charge of us to keep us in all our ways:
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(21) sermon (DIV2)
856
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5523
and though like David we slip out of the way, yet this not being our walke we come to the way againe. and though like David we slip out of the Way, yet this not being our walk we come to the Way again.
cc cs j np1 pns12 vvb av pp-f dt n1, av d xx vbg po12 n1 pns12 vvb p-acp dt n1 av.
(21) sermon (DIV2)
856
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5524
Though Gods children misse of their way, yet their resolution, choice and indeavour, was to walke in the way,
Though God's children miss of their Way, yet their resolution, choice and endeavour, was to walk in the Way,
cs ng1 n2 vvb pp-f po32 n1, av po32 n1, n1 cc n1, vbds pc-acp vvi p-acp dt n1,
(21) sermon (DIV2)
856
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5525
therefore such are still in a blessed estate, and keepe their communion with God.
Therefore such Are still in a blessed estate, and keep their communion with God.
av d vbr av p-acp dt j-vvn n1, cc vvi po32 n1 p-acp np1.
(21) sermon (DIV2)
856
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5526
A man is not said to alter his way, till he alter his choice and resolution.
A man is not said to altar his Way, till he altar his choice and resolution.
dt n1 vbz xx vvn pc-acp vvi po31 n1, c-acp pns31 vvb po31 n1 cc n1.
(21) sermon (DIV2)
856
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5527
The best man may have an ill passion and misse the way, but he will not turne from it willingly.
The best man may have an ill passion and miss the Way, but he will not turn from it willingly.
dt js n1 vmb vhi dt j-jn n1 cc vvi dt n1, cc-acp pns31 vmb xx vvi p-acp pn31 av-j.
(21) sermon (DIV2)
856
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5528
And the worst man may have a good passion, and come into the way, but never continue in it, to make it his walke.
And the worst man may have a good passion, and come into the Way, but never continue in it, to make it his walk.
cc dt js n1 vmb vhi dt j n1, cc vvb p-acp dt n1, cc-acp av-x vvb p-acp pn31, pc-acp vvi pn31 po31 n1.
(21) sermon (DIV2)
856
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5529
From all which it appeareth, that they are onely righteous persons, who continue to walke in the wayes of God.
From all which it appears, that they Are only righteous Persons, who continue to walk in the ways of God.
p-acp d r-crq pn31 vvz, cst pns32 vbr av-j j n2, r-crq vvb pc-acp vvi p-acp dt n2 pp-f np1.
(21) sermon (DIV2)
856
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5530
It is therefore Consolation unto them who take that course, though all the world goe another way,
It is Therefore Consolation unto them who take that course, though all the world go Another Way,
pn31 vbz av n1 p-acp pno32 r-crq vvb d n1, cs d dt n1 vvb j-jn n1,
(21) sermon (DIV2)
856
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5531
yet they must imitate just men.
yet they must imitate just men.
av pns32 vmb vvi j n2.
(21) sermon (DIV2)
856
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5532
And for us, we must imitate these just men, though they bee never so few in the world, and despised.
And for us, we must imitate these just men, though they be never so few in the world, and despised.
cc p-acp pno12, pns12 vmb vvi d j n2, cs pns32 vbb av-x av d p-acp dt n1, cc vvn.
(21) sermon (DIV2)
856
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5533
If we would be counted the servants of God, we must imitate them that walke in those pathes.
If we would be counted the Servants of God, we must imitate them that walk in those paths.
cs pns12 vmd vbi vvn dt n2 pp-f np1, pns12 vmb vvi pno32 cst vvb p-acp d n2.
(21) sermon (DIV2)
856
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5534
Now it is said that the other sort, wicked men, the wayes of God shall have a quite contrary course in them.
Now it is said that the other sort, wicked men, the ways of God shall have a quite contrary course in them.
av pn31 vbz vvn cst dt j-jn n1, j n2, dt n2 pp-f np1 vmb vhi dt av j-jn n1 p-acp pno32.
(21) sermon (DIV2)
857
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5535
But the transgressors shall fall therin. But the transgressors shall fallen therein.
p-acp dt n2 vmb vvi av.
(21) sermon (DIV2)
858
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5536
As one and the selfe-same cloude was both light to the Israelites and darkenesse unto the Aegyptians: So the same wayes of God proove both light and darkenesse, life and death to the godly and wicked:
As one and the selfsame cloud was both Light to the Israelites and darkness unto the egyptians: So the same ways of God prove both Light and darkness, life and death to the godly and wicked:
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(21) sermon (DIV2)
859
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5537
as the Apostle speakes, unto the one they are the savour of life unto life, and unto the other the savour of death unto death.
as the Apostle speaks, unto the one they Are the savour of life unto life, and unto the other the savour of death unto death.
c-acp dt n1 vvz, p-acp dt crd pns32 vbr dt n1 pp-f n1 p-acp n1, cc p-acp dt j-jn dt n1 pp-f n1 p-acp n1.
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Therfore now here is the conclusion of all: if no warning will serve the turne of all what hath been given and said:
Therefore now Here is the conclusion of all: if no warning will serve the turn of all what hath been given and said:
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yet the word of God shall not returne emptie, it shall effect that for which it was sent:
yet the word of God shall not return empty, it shall Effect that for which it was sent:
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one worke or other it will doe: even upon the most perverse, The transgressors shall fall therin. one work or other it will do: even upon the most perverse, The transgressors shall fallen therein.
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Whence vve see and may observe, That the same word which is a word of life and salvation to the godly is an occasion of sinne and perdition unto the wicked.
Whence we see and may observe, That the same word which is a word of life and salvation to the godly is an occasion of sin and perdition unto the wicked.
q-crq pns12 vvb cc vmb vvi, cst dt d n1 r-crq vbz dt n1 pp-f n1 cc n1 p-acp dt j vbz dt n1 pp-f n1 cc n1 p-acp dt j.
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The same Sunn vvhich makes flowers and herbs to smel sweet, makes carrions to smel vvorse.
The same Sun's which makes flowers and herbs to Smell sweet, makes carrions to Smell Worse.
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The same vvord vvhich made the Apostles beleeve and confesse Christ, did also make many others of his Disciples goe backe from him, saying:
The same word which made the Apostles believe and confess christ, did also make many Others of his Disciples go back from him, saying:
dt d n1 r-crq vvd dt n2 vvb cc vvi np1, vdd av vvi d n2-jn pp-f po31 n2 vvi av p-acp pno31, vvg:
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This is a hard saying who can beare it? So Act. 13. The same word which made the unbeleeving Iewes blaspheme, did make as many as did belong unto eternall life Beleeve. This is a hard saying who can bear it? So Act. 13. The same word which made the unbelieving Iewes Blaspheme, did make as many as did belong unto Eternal life Believe.
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And vvhen Christ preached, many blasphemed, and said he had a Divell: others trusted and defended him.
And when christ preached, many blasphemed, and said he had a devil: Others trusted and defended him.
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So saith Paul, the same word to some is the savour of death unto death, and to some the savour of life unto life: So Says Paul, the same word to Some is the savour of death unto death, and to Some the savour of life unto life:
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and so in another place he speakes of the same vvord, but we preach Christ crucified, unto the Iewes a stumbling blocke,
and so in Another place he speaks of the same word, but we preach christ Crucified, unto the Iewes a stumbling block,
cc av p-acp j-jn n1 pns31 vvz pp-f dt d n1, p-acp pns12 vvb np1 vvd, p-acp dt np2 dt j-vvg n1,
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and unto the Greekes foolishnesse, but unto them which are called both Iewes and Greeks, Christ the power of God, and the wisedome of God. and unto the Greeks foolishness, but unto them which Are called both Iewes and Greeks, christ the power of God, and the Wisdom of God.
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To this purpose Peter speakes of Christ, unto you therefore who believe he is pretious,
To this purpose Peter speaks of christ, unto you Therefore who believe he is precious,
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but unto them which are disobedient, &c. A stone of stumbling and a rocke of offence,
but unto them which Are disobedient, etc. A stone of stumbling and a rock of offence,
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even unto them which stumble at the word, beeing disobedient, whereunto also they were appointed. The Reasons are.even unto them which Stumble At the word, being disobedient, whereunto also they were appointed. The Reasons Are.
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Because, The naturall man perceiveth not the things of the Spirit of God, for they are foolishnesse unto him ▪ neither can he know them, because they are spiritually discerned:
Because, The natural man perceives not the things of the Spirit of God, for they Are foolishness unto him ▪ neither can he know them, Because they Are spiritually discerned:
c-acp, dt j n1 vvz xx dt n2 pp-f dt n1 pp-f np1, c-acp pns32 vbr n1 p-acp pno31 ▪ d vmb pns31 vvi pno32, c-acp pns32 vbr av-j vvn:
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but he that is spirituall judgeth all things, &c.but he that is spiritual Judgeth all things, etc.
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Secondly, Because they who doe evill hate the light, and therefore cannot love what they hate.
Secondly, Because they who do evil hate the Light, and Therefore cannot love what they hate.
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This (Christ saith) is the condemnation, that light is come into the world, and men loved darkenesse better then light, because their deeds were evill. This (christ Says) is the condemnation, that Light is come into the world, and men loved darkness better then Light, Because their Deeds were evil.
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Thirdly, Because they are blinded, therefore they are led away by the god of this world Satan,
Thirdly, Because they Are blinded, Therefore they Are led away by the god of this world Satan,
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so that they cannot perceive any thing that is spirituall, for God hath not given them a heart to perceive, &c.
so that they cannot perceive any thing that is spiritual, for God hath not given them a heart to perceive, etc.
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Fourthly, because they want Faith, which is called The Faith of Gods elect; and wee know without Faith it is impossible to please God:
Fourthly, Because they want Faith, which is called The Faith of God's elect; and we know without Faith it is impossible to please God:
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for it is said that the word profited not those unbelieving Iewes, because it was not mingled with Faith in those who heard it.
for it is said that the word profited not those unbelieving Iewes, Because it was not mingled with Faith in those who herd it.
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Fiftly, Because the Word is like the Sunne, which causeth plants to smell sweet, and a dunghill to smell stinking. Fifty, Because the Word is like the Sun, which Causes plants to smell sweet, and a dunghill to smell stinking.
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So it works grace in some, and extracts the sinne and foule vapours out of others.
So it works grace in Some, and extracts the sin and foul vapours out of Others.
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The Vse is, First Reproofe unto them who stumble at the wholesome Doctrines of the Word, of Election, Reprobation, Predestination,
The Use is, First Reproof unto them who Stumble At the wholesome Doctrines of the Word, of Election, Reprobation, Predestination,
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and the like, such indeed stumble at Christ himselfe, he is a stumbling blocke unto them, as Peter speaketh.
and the like, such indeed Stumble At christ himself, he is a stumbling block unto them, as Peter speaks.
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They stumble at Christ who stumble at his Word.
They Stumble At christ who Stumble At his Word.
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Secondly, not to love the word the worse because evill men be made the worse by it, which shewes rather the mighty power of the Word, which discovereth them,
Secondly, not to love the word the Worse Because evil men be made the Worse by it, which shows rather the mighty power of the Word, which Discovereth them,
ord, xx pc-acp vvi dt n1 dt av-jc p-acp j-jn n2 vbb vvn dt jc p-acp pn31, r-crq vvz av dt j n1 pp-f dt n1, r-crq vvz pno32,
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868
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and will not let them be hid, unmasking Hypocrits to themselves and others. As we must not like the Sun the worse because it makes carrion smell;
and will not let them be hid, unmasking Hypocrites to themselves and Others. As we must not like the Sun the Worse Because it makes carrion smell;
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nor the fanne, because it winnoweth away the chaffe;
nor the fan, Because it winnoweth away the chaff;
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so must we not fall out with the Word, because it hath these effects upon wicked men.
so must we not fallen out with the Word, Because it hath these effects upon wicked men.
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Lastly, it is for Consolation unto them that when their sinne is reprooved, fall not out with the Word, but with their sinne.
Lastly, it is for Consolation unto them that when their sin is reproved, fallen not out with the Word, but with their sin.
ord, pn31 vbz p-acp n1 p-acp pno32 cst c-crq po32 n1 vbz vvn, vvb xx av p-acp dt n1, cc-acp p-acp po32 n1.
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When they are excited to duty they hate their corruption and doe indeavour to walke honestly without reproofe.
When they Are excited to duty they hate their corruption and do endeavour to walk honestly without reproof.
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This shewes the word is not the savour of death unto death to them, but the savour of life unto life:
This shows the word is not the savour of death unto death to them, but the savour of life unto life:
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which Saint Paul makes a signe of Election, When they receive the word of God, as the word of God with Thanksgiving.
which Saint Paul makes a Signen of Election, When they receive the word of God, as the word of God with Thanksgiving.
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This indeed is a matter of praise to give God thanks for his good word, which saves our soules,
This indeed is a matter of praise to give God thanks for his good word, which saves our Souls,
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and comforts us heere in the way of all our Pilgrimage, till vvee arrive at heavenly glory.
and comforts us Here in the Way of all our Pilgrimage, till we arrive At heavenly glory.
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For Conclusion of all, what then remaineth on our part to be done? surely to hearken no more to flesh and blood, to the world or the Divell:
For Conclusion of all, what then remains on our part to be done? surely to harken no more to Flesh and blood, to the world or the devil:
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but to heare what God saith in his most holy Word, and to frame our hearts with a strong Resolution to this Returning here exhorted to.
but to hear what God Says in his most holy Word, and to frame our hearts with a strong Resolution to this Returning Here exhorted to.
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O if vve knevv the many miseries and sorrovves vvhich attendeth vvretched and miserable sinners, O if we knew the many misery's and sorrows which attends wretched and miserable Sinners,
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and sinnefull courses here and hereafter, it vvould be our first vvorke to follovv Gods counsell to his people, to Returne from our sinnefull wayes, to meete so gratious and mercifull a God:
and sinful courses Here and hereafter, it would be our First work to follow God's counsel to his people, to Return from our sinful ways, to meet so gracious and merciful a God:
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that he may (as his promise is) heale our Backslidings; and be, as the Dew unto us, to make us fruitfull and aboundant in every good and perfect worke.
that he may (as his promise is) heal our Backslidings; and be, as the Due unto us, to make us fruitful and abundant in every good and perfect work.
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What can be said more for our incouragement then that which hath beene delivered in this Chapter.
What can be said more for our encouragement then that which hath been Delivered in this Chapter.
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God the party offended, who is JEHOVAH, God all-sufficient, exhorts us to return unto him, who is able and willing to help.
God the party offended, who is JEHOVAH, God All-sufficient, exhorts us to return unto him, who is able and willing to help.
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871
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And hee allso (out of his rich goodnesse) forewarneth us of the dangerous estate a sinner is in:
And he also (out of his rich Goodness) forewarneth us of the dangerous estate a sinner is in:
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871
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who being fallen by his iniquity, ought therefore to pitie himselfe, Returne and not runne on in a further course of disobedience, and backesliding.
who being fallen by his iniquity, ought Therefore to pity himself, Return and not run on in a further course of disobedience, and backsliding.
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And words are put in our mouthes, dictated by God himselfe, which needs must be very prevailing with him:
And words Are put in our mouths, dictated by God himself, which needs must be very prevailing with him:
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what an incouragement is this? yea further, (as we have heard) these petitions are all answered gratiously,
what an encouragement is this? yea further, (as we have herd) these petitions Are all answered graciously,
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871
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and aboundantly above all they did aske: wherin God surmounteth our desires, and thoughts, as wee heard at large.
and abundantly above all they did ask: wherein God surmounteth our Desires, and thoughts, as we herd At large.
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Whereby we also may be confident to have our petitions and suites in like sort granted,
Whereby we also may be confident to have our petitions and suits in like sort granted,
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if we goe unto God with his owne words, and forme prescribed.
if we go unto God with his own words, and Form prescribed.
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If we take with us words of Prayer we shall be sure to vanquish all our spirituall enemies:
If we take with us words of Prayer we shall be sure to vanquish all our spiritual enemies:
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for faithfull Prayer works wonders in Heaven and Earth. And that God doth not bid us be religious to our losse;
for faithful Prayer works wonders in Heaven and Earth. And that God does not bid us be religious to our loss;
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871
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he sheweth that we shall loose nothing by following his counsell, and walking in a religious course of life:
he shows that we shall lose nothing by following his counsel, and walking in a religious course of life:
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having abhominated our Idols, Hee will observe us, and see us, and bee a shelter unto us, having a derivation of fruitfulnesse from his fulnesse:
having abominated our Idols, He will observe us, and see us, and be a shelter unto us, having a derivation of fruitfulness from his fullness:
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871
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In mee is thy fruite found. In me is thy fruit found.
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Lastly we have heard who can make right use of these things delivered? onely the wise and prudent: such onely can understand heavenly things to purpose:
Lastly we have herd who can make right use of these things Delivered? only the wise and prudent: such only can understand heavenly things to purpose:
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his secret is with them that feare him: his secret is with them that Fear him:
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and Wisedome is (only) justified of her children. When others have no heart given them to perceive Gods wayes aright (as Moses speaketh) Transgressors fall in Gods right waies, whilst the just walks comfortably in them.
and Wisdom is (only) justified of her children. When Others have no heart given them to perceive God's ways aright (as Moses speaks) Transgressors fallen in God's right ways, while the just walks comfortably in them.
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872
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O then let us hate sin every day more and more, and be in love with Religion and the wayes of God:
O then let us hate sin every day more and more, and be in love with Religion and the ways of God:
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for that's the true good, which is the everlasting good, that better Maries part, which shall never be taken away:
for that's the true good, which is the everlasting good, that better Mary's part, which shall never be taken away:
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5599
Whosoever drinks of this living water shall never thirst againe. The best things of this world, have but the shadow, not the substance of goodnesse. Whosoever drinks of this living water shall never thirst again. The best things of this world, have but the shadow, not the substance of Goodness.
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5600
Let us then be wise for our selves, and pitie our selves in time whilst it is called to day, because (as our Saviour speaks) The night approacheth, wherin no man can work.
Let us then be wise for our selves, and pity our selves in time while it is called to day, Because (as our Saviour speaks) The night Approaches, wherein no man can work.
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5601
O then, let us often examine our hearts and covenant with them, let us see our sinnes as they are,
Oh then, let us often examine our hearts and Covenant with them, let us see our Sins as they Are,
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5602
and Gods goodnesse as it is; that our scarlet sinns may be done away as a mist from before him.
and God's Goodness as it is; that our scarlet Sins may be done away as a missed from before him.
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5603
O banish away our Atheisme, which by our sinnefull conversation proclaimeth us to be of the number of those fooles, who have said in their heart, that there is no God.
O banish away our Atheism, which by our sinful Conversation proclaims us to be of the number of those Fools, who have said in their heart, that there is no God.
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5604
This serious consideration, alwayes makes first a stop, and then a Returning: to beleeve indeed that there is a God, who made the world, and a judgement to come.
This serious consideration, always makes First a stop, and then a Returning: to believe indeed that there is a God, who made the world, and a judgement to come.
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5605
This God (by Moses ) calleth true Wisedome indeed, To remember our latter end:
This God (by Moses) calls true Wisdom indeed, To Remember our latter end:
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5606
O (saith he) that they were wise that they would thinke of these things: Oh (Says he) that they were wise that they would think of these things:
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5607
of which things? the miseries which attend sinne here and hereafter, and the blessings and comforts which follow a godly life both here and hereafter.
of which things? the misery's which attend sin Here and hereafter, and the blessings and comforts which follow a godly life both Here and hereafter.
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5608
That they would remember their latter end, the neglect whereof Ieremy sheweth was the cause: that they came downe wonderfully and had no comforter: That they would Remember their latter end, the neglect whereof Ieremy shows was the cause: that they Come down wonderfully and had no comforter:
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5609
because they remembred not their latter end. Therefore let us study this point well;Because they remembered not their latter end. Therefore let us study this point well;
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5610
that there is a God and a judgement to come, and this will compell us even out of selfe-love to returne from our sinnefull courses, and make a stop.
that there is a God and a judgement to come, and this will compel us even out of Self-love to return from our sinful courses, and make a stop.
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5611
By this meanes we shall not need a Philips boy to cry to us every day, we are mortall and must die,
By this means we shall not need a Philips boy to cry to us every day, we Are Mortal and must die,
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5612
if our meditations once a day be both in Heaven and Hell. These strong considerations (aided with strong rationall reflectings on our selves) will keep us within compasse, over-aw us and make us quake and tremble to goe on in sinne, which is worse then the Divell in this, that thereby he became a Divell.
if our meditations once a day be both in Heaven and Hell. These strong considerations (aided with strong rational reflectings on our selves) will keep us within compass, overawe us and make us quake and tremble to go on in sin, which is Worse then the devil in this, that thereby he became a devil.
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5613
This will drive us to fly unto God, that he may heale our Backeslidings, who is described with healing under his wings, who in the dayes of his flesh healed all miserable and Returning Backesliders who ever came unto him.
This will drive us to fly unto God, that he may heal our Backslidings, who is described with healing under his wings, who in the days of his Flesh healed all miserable and Returning Backsliders who ever Come unto him.
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5614
Therefore let us lay to heart these things, that so wee may bee kept in soule and body pure and unspotted, holy and without blame in his sight,
Therefore let us lay to heart these things, that so we may be kept in soul and body pure and unspotted, holy and without blame in his sighed,
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5615
untill the day of Redemption, when our mortality shall put on immortality, and our corruptible incorruption, to reigne with God for ever and ever. FINIS.
until the day of Redemption, when our mortality shall put on immortality, and our corruptible incorruption, to Reign with God for ever and ever. FINIS.
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(21) sermon (DIV2)
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